The Rise of Rome Page 5

  Ancus Marcius was also responsible for enlarging the city by bringing two hills inside its boundary, the Aventine and the Caelian. He founded the port of Ostia, at the mouth of the Tiber, a clear sign that Rome was developing trade.

  The tiny settlement on the Palatine Hill was beginning to find its feet.

  3

  Expulsion

  NORTH OF ROME LIVED A MYSTERIOUS AND HIGHLY cultivated race. These were the Etruscans and their homeland, Etruria, occupied, roughly speaking, modern Tuscany. They first appeared on the scene between 900 and 800 B.C. Their language used a form of Greek script, but it was not an Indo-European tongue, as in most Mediterranean and Middle Eastern societies, and has not yet been fully deciphered. To this day, its origin is unknown.

  In fact, it is still not altogether clear whence the Etruscans themselves originated. Some said they came from Lydia, a kingdom on the Turkish coast (where later, in the sixth century, Croesus ruled, a byword for enormous wealth), and were led by the king’s son, Tyrrhenus. The Greek for Etruscan is Tyrrhenian. This account is perfectly plausible; for hundreds of years, the Italian peninsula was an archaic America, a new world open to successive waves of colonists. Enterprising Phoenician and Greek traders patrolled the seas looking for business. Aristocrats saw themselves as an international class and networked with one another across state borders. There is no particular reason that a force of Lydians (or, more generally, Asiatics) should not have invaded Italy—in much the same way that Duke William and his handful of Norman knights expropriated Anglo-Saxon England.

  It is tempting to envisage a melting pot in which the native population was enriched by Greek and Phoenician aesthetic styles, new techniques in metalworking, and a sophisticated knowledge of town planning. However, modern scholars have been more skeptical, supposing the slow indigenous development of a community of villages into a loose federation of small city-states. Others have thrown up their hands and walked away from the debate, seeing the question as being on a par with the name of Hecuba’s mother—“neither capable of being known nor worth knowing.”

  One way or another, by the eighth century the Etruscans had graduated from being simple farmers into an urban society of merchants and craftspeople. They were organized as a federation and each of their city-states was ruled by a king, or lauchme, who governed with much pomp, donning a purple robe and a gold crown. He was attended by servants, who carried fasces, bundles of rods tied around a one-headed ax. The Etruscans were militarily active and built up a sizable empire in central and northern Italy that reached Bononia (today’s Bologna) in the north and parts of Campania in the south. Rome seems to have retained its independence, however, although much influenced by Etruscan art and architecture, and, above all, by its religious practices.

  According to Livy, Etruscans, “deeply learned as they were in sacred lore of all kinds, were more concerned than any other nation with religious matters.” Their doctrines were set out in a series of books much used by their disciples at Rome, called Etrusca disciplina (The Etruscan System); these covered such topics as the scrutiny of the entrails of animals, the interpretation of thunder and lightning, and “rules concerning the founding of cities, the consecration of altars and temples, the inviolability of ramparts, the laws relating to city gates, the division into tribes, curiae and centuriae, and all other things of this nature concerning war and peace.”

  Inside every ordinary object or event lay a secret and sacred meaning. It followed that the world was a forest of symbols. The most innocent animals or plants concealed unexpected threats or promises. So, for instance, some kinds of tree were ill-wishing and flourished under the protection of the underworld powers. The eglantine, the fern, the wild pear, the black fig, and any bush that produced black fruits or berries had to be rooted out and destroyed as soon as they were seen to sprout. By contrast, the laurel brought good fortune. The dreams of pregnant women could foretell triumph or disaster, as could eccentricities in the internal organs of sacrificed animals. A model bronze liver has been found divided into forty-four areas, marked with the names of the gods, showing the place allotted to each god in the Etruscan cosmos. Celestial phenomena required particular attention. Storms, rain (especially if of an unusual color or consistency), comets, and the flights of birds and bees all called for careful study and required expert interpretation. Etruscan nobles were trained as haruspices, or diviners, and were much in demand in Rome throughout most of its history.

  The Etruscans laid out their cemeteries as well as their towns in orderly grids. In their heyday, the tombs of the rich were reconstructions of the houses they lived in when alive, containing corridors and rooms. All kinds of household objects were stored in them. In the burial chamber of one great lady, archaeologists found

  gold ornaments, little toilet vases for oil and perfumes, pyxides [round boxes with separate lids] imitating wooden coffers for keeping small objects in: all things which could only have been dedicated to a woman for a life beyond the tomb. But together with these objects were indispensable kitchen utensils: andirons [metal supports for fire logs] and spits, a cauldron with a tripod to support it; finally a whole dinner service, the very one which had been used for the funeral feast in honor of the deceased: jugs, amphorae [two-handled jars for storing wine or oil], vases for drawing water or for mixing liquids, drinking cups and dinner plates.

  Bright-colored frescoes on tomb walls illustrate the daily life of the Etruscans. Although these sometimes depict frightening demons of the underworld, they mostly evoke with beguiling joie de vivre all manner of humane fun—banquets, young men dancing and making music, horse racing, fishing, wrestling, and other athletics.

  One of the most widely read and influential historians of the ancient world, Theopompus, has left a frank, if overly graphic, description of sexual intercourse Etruscan style. Apparently, women took gymnastic exercise naked. They were very good-looking, he wrote, but drank too much wine. Children were brought up by a woman’s family, whoever their father was. Men waxed and shaved themselves at establishments that were as common as barbershops.

  And they are so far from regarding sex as shameful that when the master of the house is engaged in making love and someone asks for him, they say: “He is fucking so-and-so,” referring to the act by its name without any embarrassment. When family or friends hold a party, this is how they carry on: first of all, when they have finished drinking and are ready for bed and while the torches are still alight, the servants bring in call-girls, handsome boys, or their own wives. When they have taken their pleasure of the women or the men, they make strapping young fellows sleep with the latter. They make love and pursue their pleasures in full view of everyone, but usually surround their couches with small frames of woven branches over which they drape their cloaks. They often have sex with women, but they always enjoy themselves better with boys and young men.

  There is evidence that women were respected members of Etruscan society. They were given personal as well as family names, unlike their Roman counterparts. Tomb frescoes show wives attending dinner parties, something that would shock a Greek, and depict apparently happy marriages. This is not necessarily inconsistent with general licentiousness and, in its way, Theopompus’s X-rated account does tend to confirm women’s relative independence.

  IT WAS FROM this sophisticated, culturally somewhat overwhelming society that a complete stranger arrived in Rome and won the throne. The surprising thing was that he was not even of Etruscan descent but the son of an aristocratic Greek exile from Corinth, a powerful and famous city in Greece.

  Greece was a snake pit of tiny, fiercely competitive states, of which Corinth was the wealthiest at the time. Standing on the narrow isthmus connecting mainland Greece and the Peloponnese, it was ideally situated as an international entrepôt and its merchants traded eastward with Asia Minor and westward with Italy. Corinthian pottery and perfumes were famous throughout the Mediterranean and much sought after among the Etruscan upper classes.

 
The city was governed by a ruling clan, the Bacchiads, but between about 620 and 610 they were overthrown by a dissident member. This was Cypselus, who set himself up as a popular leader: he was a tyrant, or turannos, who opposed the aristocracy and ruled in the interest of the lower classes, especially small farmers. He confiscated the wealth of his opponents and extended the civil rights of the masses.

  The Bacchiads bitterly resisted their expulsion, and many of them were executed. One of those who escaped the bloodbath was Demaratus, a rich merchant-noble who had sailed to Etruria, where he had commercial contacts. He arrived with a treasure chest and a large entourage, including a famous painter and some ceramic artists. He began producing fine pottery in the Corinthian manner and established himself in the major Etruscan city of Tarquinii (today’s Tarquinia), or possibly neighboring Caere. He received a warm welcome, and the geographer Strabo even claims that he became the city’s ruler.

  This international career was not as astonishing as might be imagined. Inscriptions have revealed the presence in Etruria of high-ranking individuals of Greek, Latin, and Italic origin. A man’s wealth and family tree were more important than loyalty to a particular community, city, or homeland.

  Demaratus married a local woman, of noble birth but poor, with whom he had two sons, Aruns and Lucumo (this latter name may be a mistake, for it is close to Lauchme, or “king”). He taught his boys all the arts according to the Greek system. When he grew up, Lucumo decided to emigrate to Rome, where he fancied that a man of energy, like himself, might find more opportunities to better himself than were possible in his hometown. He changed his name to Lucius Tarquinius (or, in English, Tarquin); he was later given the additional title of Priscus, or the Elder, to distinguish him from the next king but one, another Tarquinius. For Cicero, his arrival was a historic turning point, for it introduced Hellenic ideas and artifacts into a provincial backwater—everything from an inexhaustible curiosity about the world to political theory, from beautiful pottery to the poetry of Homer, whose epics, the Iliad and the Odyssey, were regarded as authoritative guides to the good and courageous life. Above all, they glowed with what seemed to Romans the glamour of a higher civilization. Cicero remarked, “It was indeed no little rivulet that flowed from Greece into our city, but a mighty river of culture and learning.”

  Lucius’s move to Rome met with the warm approval of his highborn Etruscan wife, Tanaquil. She resented snobbish disdain of her marriage to an exile and a foreigner. She felt that in Rome, a new foundation where there were no old families, she would receive the respect she deserved.

  Her optimism received a boost when the couple, en route from Tarquinii, were traveling in a covered wagon on the Janiculum Hill on the far side of the Tiber from Rome, not far from the new bridge. An eagle hovered above them, then dived down and plucked off Lucius’s cap. The bird soared into the sky, then swooped again and deftly replaced the cap on its owner’s head. Tanaquil, who, like most Etruscans, was an expert interpreter of portents and prodigies, saw this as a sign of imminent greatness.

  She did not have to wait long to be proved right. The arrival in town of a man as wealthy as Lucius attracted attention, and he was presented to the king. Genial, well-informed, and with great personal charm, he soon became a trusted friend and counselor, and helped finance Ancus Marcius’s military campaigns.

  The king had two sons, who were approaching manhood and expected to inherit the throne. Tarquin had other ideas. On Ancus Marcius’s death, according to the king’s will, he was appointed the boys’ guardian. He immediately arranged for them to be sent off on a hunting expedition. Having got them out of the way, he persuaded an assembly of the People to elect him as the new king.

  Like his predecessors, Tarquin fought wars with his neighbors, and defeated an alliance of Etruscan cities. Plucky and aggressive, Rome was becoming a force to be reckoned with. Its rising wealth relied on military victories over its neighbors, the enlargement of its territory, and the expansion of its citizen base. Plunder enriched the city, and a number of important construction projects were begun. These included Rome’s great racetrack, the Circus Maximus, in the valley between the Aventine and Palatine hills, and work began on draining the valley between Rome’s hills. The king had made a vow during a battle to build a temple to Jupiter Best and Greatest on the Capitoline Hill, and now he could discharge it. Where there were gaps in the city’s fortifications, walls were erected, laid with huge, carefully squared blocks of stone.

  Tarquin was the first Roman commander to hold a triumph, a military procession to celebrate a victory. He entered the city, riding a four-horse chariot at the head of his troops. He wore magnificent clothes and insignia, consisting of a toga and tunic, purple all over and shot through with gold, a crown of precious stones set in gold, and an ivory scepter and chair. His face was daubed with cinnabar (red lead, poisonous if a regular cosmetic), reddening his features like those of the statue of Jupiter on the Capitol. Like an Etruscan king, he was attended by twelve lictors, men who carried the fasces, symbols of punishment and execution.

  All these emblems of power were the natural marks of self-assertion by an autocrat who relied on the People’s support. Splendor awes and attracts. As an Italian version of the Greek turannos, we may wonder whether Roman patricians—“old blood” from the time of Romulus—were any more enthusiastic about their king than the Bacchiads of Corinth had been when confronted with Cypselus. Tarquin was surely trying to weaken their position when he recruited an additional hundred senators from outside the patriciate.

  He also enlarged the number of cavalrymen, or equites, in the army; these citizens were wealthy enough to pay for their own horses and represented another nonpatrician power center. He tried to bolster their position further by enrolling them into three new “tribes” or voting groups, in the Assembly. A leading patrician, Nevius, opposed the reform. The king was infuriated and decided to take his revenge.

  Nevius was an augur, a priest responsible for the interpretation of the flight of birds. Tarquin wanted to show him up as a charlatan who did not speak a word of truth. He summoned Nevius into his presence and said, “I have a project in mind and would like to know if it is feasible or not. Please take the auspices and come back quickly. I will sit here and wait for you.”

  The augur did as he was told and reported that he had obtained favorable omens and that the undertaking was possible. “You have convicted yourself of openly lying about the will of the gods,” crowed the king. “I wanted to know whether if I strike this whetstone with a razor I will be able to cut it in half.” This feat was obviously out of the question, and a watching crowd laughed.

  Unabashed, Nevius replied, “Go ahead, strike it and you will cut it in half. If not I will submit to any punishment you choose.” Tarquin did so, and the steel sliced so easily through the stone that it nicked the hand of the man holding it.

  Wisely, the king acknowledged defeat. He canceled his planned reform and had a bronze statue of Nevius erected in the Forum as recognition of his accomplishments. Dionysius of Halicarnassus recalled: “This statue remained down to my time. It stands in front of the Senate House near the sacred fig tree. It is less than life-size and the head is covered with a mantle [like a priest at a sacrifice]. A little way off, the whetstone and the razor are said to be buried under an altar.”

  LUCIUS TARQUINIUS HAD not touched Ancus Marcius’s sons. Over the years, their sense of grievance grew and from time to time they plotted unsuccessfully against him. Loyal to their father’s memory, he always pardoned the offense. Now, when Nevius unexpectedly disappeared from the city, the sons drew the obvious conclusion that there had been foul play and the king was to blame. They financed bands of partisans who accused Tarquin of murder. Such a man, they said, should not be allowed to pollute the religious rituals over which he presided as king. It only made matters worse that he was “not a Roman, but some newcomer and a man without a country.”

  Tarquin, now an old man in his eighties, went to th
e Forum and defended himself vigorously against the charge. The public supported him, viewing the accusation as self-interested slander. Ancus Marcius’s sons apologized to the king, who, as usual, forgave them. Three years passed without incident, and then they entered into a new conspiracy.

  They dressed up two of their most fearless accomplices as shepherds, armed uncontroversially with billhooks, and gave them instructions on what to do and say. Then they sent them to the palace at midday. As the men approached the building, they apparently fell into an argument and came to blows. A crowd, ostensibly of people from the countryside, gathered and cheered on the quarrelers.

  Eventually, Tarquin had the two men brought before him. They pretended that their dispute was about some goats, and bawled at each other, saying nothing to the point. Amid much laughter at the horseplay, they suddenly attacked the king and one of them hit him on the head with his billhook, a mortal blow. Leaving the weapon in the wound, the assassins ran out of doors but were caught by the lictors. Under torture, they revealed the authors of the plot, who fled into exile, and were then executed.

  The king was dead, but the regime was more than capable of handling the crisis. Tanaquil, the queen, closed the palace doors and ejected all witnesses. She then sent out for medical supplies, as if Tarquin were still alive, and hastily summoned her son-in-law for an urgent consultation.

  This was Servius Tullius, about whose origins there are various traditions. According to most acccounts, he was the son of a slave woman who belonged to the queen; his father was unknown or quickly forgotten. Cicero writes: