Some thoughts about the structure immediately above, thoughts that I’ve needed to have, then park while I crack on with other, more urgent things.
You are looking at the Tropaeum Alpium, Trophy of the Alps, or Tropaeum Augusti, Trophy of Augustus, in La Turbie (which takes its name from it), a town on a rise above Monaco in the South of France. However we choose to call it, this monument is certainly concerned with both the Alps and the emperor Augustus. What interests me about it, though, is that it is also concerned, albeit more obliquely, with the hero Hercules, on whom one day I shall assuredly write A BOOK.
Unless I don’t.
The first thing to appreciate about the Tropaeum Alpium is that, while it was dedicated by the Senate and People of Rome in 7/6BC, what you you see in La Turbie today is really a confection dating back just a century. The Middle Ages were not kind to the monument (one story, if anyone reads Provençal, tells how St Honoratus miraculously destroyed it, the fortress of a giant named Apollo, but the reality wasn’t much less dramatic). Shortly before the First World War, and then again from 1929 to 1934, two architects, Jean Camille and Jules Formigé, father and son, undertook a very creative reconstruction, and the result is a landmark which probably tells us as much about French culture in the early decades of the Twentieth Century as it does about Augustus.
There is nevertheless a lot we know about the Trophy, not least the inscription it bore, which was recorded by Pliny the Elder in his Natural History (3.136-7) and explained that the monument marked the conquest of the Alps by the emperor Augustus a mari supero ad inferum, from the higher to the lower sea, i.e. from the Adriatic to the Tyrrhenian Sea. All the Alpine tribes conquered by Augustus and his lieutenants were listed, the message being that the Alpine borderlands of Italy were now thoroughly pacified.
We’ll come back to Pliny, because his record of the Tropaeum is interestingly located within his own text. But what I’m most concerned with is the meaningful association established by Sophie Binninger (all citations are at the bottom) between this monument celebrating Augustus on the heights above Monaco and the hero/god Hercules — who was so important to Monaco that he seems to have given his name to the place.
We know that the port of Monaco, and apparently the heights above it, were perceived to have a special connection to Hercules. Strabo, for instance, informs us that “the harbour of Monoikos is a mooring-place for only a few, small ships, with a temple of Herakles ‘Monoikos’, as he is known” (4.6.3), while other sources give emphasis to the neighbouring heights. If there was a specific cult site, at any rate, we don’t know where it was. But the connection was established enough for the Hercules worshipped here, under that moody epithet Monoikos (“solitary; who lives alone”), to give the location a name today very familiar to us.
It is on this basis that Binninger makes the case, unanswerable it seems to me, that the placement of the monument honouring Augustus is designed to imply an assimilation with Hercules, and she suggests that treating Augustus as a Herculean figure suggests military prowess, divinity present or future, and a civilizing power closely related to the establishment of roads and communication. Ammianus Marcellinus (15.10.9) describes Hercules as the builder of the first road along the coast en route to dealing with the three-bodied giant Geryon, and adds that he also “consecrated the harbour and citadel of Monoecus to his own everlasting memory”. (The context for Hercules’ presence in the western Mediterranean, whether in Rome, Tangier or Monaco, is generally his mission to kill Geryon in Spain and drive Geryon’s superlative herd of cattle back to Greece.) Augustus’ Tropaeum was coordinated with the Via Julia Augusta, the road from Italy to Gaul recently constructed or renovated by Augustus which it overlooked.
But I think we can push the Herculean associations of the Tropaeum Alpium a bit further, and particularly that last idea of communication. Hercules was all about pathways and access, certainly, but by extension he promoted the meeting and mingling of peoples. Within Italy Hercules’ close association with the cattle trade, and the drove roads by which cattle were herded around the peninsula, had made him the agent of intermingling and unification described by Dionysius, who imagines a rationalised Hercules as the greatest general of his day, leading a great army with which, among other things, “he mingled barbarians with Greeks, and inhabitants of the inland with dwellers on the sea coast, groups which hitherto had been distrustful and unsocial in their dealings with each other” (Rom. Ant. 1.41.1).
Meanwhile, the story was told around the Mediterranean and beyond of peoples descended from Hercules and a local woman: see here on Rome, Herodotus 4.9-10 on the Scythians, and Plutarch, Sertorius 9.3-5 on the people of Tangier. This recurrent myth clearly encoded the establishment of reciprocal relations between Greek colonisers and native peoples, albeit by implication on Greek terms. In ancient France we find stories, collected by Jane Lightfoot in her edition of Parthenius, that make Hercules the ancestor of the Celts. As Parthenius tells it, when Hercules was driving the cattle of Geryon back to Argos, he came to the court of king Bretannos in the country of the Celts. The inevitable liaison with Bretannos’ daughter Keltine resulted in the birth of Keltos, ancestor of the Celts.
Hercules’ capacity to bring peoples together is one of his most remarkable characteristics, and at first sight hard to square with this club-wielding epitome of male violence. It no doubt has a lot to do with the ubiquity of muscular civilising gods across peoples. The Greeks encountered the Carthaginian Melqart and saw Heracles, and vice versa. Another illustration is the worship of Hercules Magusanus by the Batavians of what is now the Netherlands, as explained by Nico Roymans: the syncretism of a local and a Roman god, Magusanus and Hercules, facilitating the Batavians’ assimilation within the Roman Empire, resulting inter alia in one more Lysippan Hercules to join all the others.
Another illustration again is Virgil’s Aeneid, where Hercules the communis deus, “god who is common to all” (8.275), appears on both sides of the conflict between Aeneas’ forces and Turnus’ forces, as comrade or ancestor, in the second half of the poem, and seems to promise a unity in Italy when all the fighting’s done. In Virgil the tension between that peaceful outcome and the violence Hercules displays is quite deliberately drawn out, I think. (I investigated some of these Herculean associations as they were exploited by Horace in the article cited at the bottom.)
Well, if the monument to Augustus at La Turbie does indeed by its position provoke thoughts of Hercules, that position (which was clearly chosen very, very carefully) answers in various suggestive ways to these aspects of the hero. Monaco, as Binninger explains, can be seen as the end of the Alps, illustrating the claim of the inscription that the mountains had been pacified from sea to sea. But we are also here on a frontier, Hercules’ natural space: Binninger cites a medieval gloss on the Antonine Itinerary which remarks of this location usque hic Italia, hinc Gallia, “Thus far Italy; henceforth Gaul”. At Monaco Hercules presided over the meeting of Italians and Gauls as well as Greeks and Celts.
But I think the most interesting implication of all arises from the text of Pliny the Elder which preserves the inscription that graced the Trophy, and indeed allowed the structure at La Turbie to be identified as the Tropaeum Alpium. Binninger again points out that Pliny’s reference to the Tropaeum comes at the end of a long account of Italy (3.38-138), just before his resounding conclusion, “This is Italy, sacred to the gods, these its races, these its people’s towns…” Pliny’s account is structured by Augustus’ organisation of Rome and Italy into regiones, a reform which may have been introduced around the time of the Trophy’s dedication. In other words, Pliny’s account of Italy, and its climax with the Tropaeum Alpium, may well follow an Augustan logic. Binninger talks of the idea in Pliny that the Alps (and the Trophy) “round off” Italy, and again I am put in mind of Hercules.
In the Aeneid, or at least in my reading of the poem, Hercules represents a kind of summation of Italy. All in Italy worship him, and in him, symbolically, is found unity between Italians, even as they fight each other. The paradox, which is also present to some degree at La Turbie, is that Hercules/Augustus stands for violent conquest, and yet also for equality and collaboration. Just maybe, then, there is an Augustan pattern of thought here, centred upon the mythical figure of Hercules and shared between Virgil’s epic and this monument on the heights above Monaco.
* * *
S. Binninger, “Le Tropaeum Alpium et l’Héraclès Monoikos. Mémoire et célébration de la victoire dans la propagande augustéenne à la Turbie”, in M. Navarro Caballero and J.-M. Roddaz (eds.), La Transmission de l’idéologie impériale dans les provinces de l’Occident romain (Pessac, 2006), 179-203;
—Le trophée d’Auguste à La Turbie (Paris, 2009);
E. Bispham, “The Regiones of Italy: between Republic and Principate”, in M. Aberson, M.C. Biella, M. Di Fazio & M. Wullschleger (eds.), Nos sumus Romani qui fuimus ante… Memory of ancient Italy (Bern, 2020), 23-51;
H. Cornwell, “The King Who Would Be Prefect: Authority and Identity in the Cottian Alps”, Journal of Roman Studies 105 (2015), 41-72;
J. Lightfoot, Parthenius of Nicaea: the Extant Works, Edited with Introduction and Commentary (Oxford, 1999);
I. Malkin, Myth and Territory in the Spartan Mediterranean (Cambridge, 1994);
Ll. Morgan, “A Yoke Connecting Baskets: Odes 3.14, Hercules, and Italian Unity”, Classical Quarterly 55 (2005), 190-203;
N. Roymans, Ethnic Identity and Imperial Power: the Batavians in the Early Roman Empire (Amsterdam, 2004), 235-50.
So here is a fragment of Polybius, really a chunk of Dionysius of Halicarnassus (Rom. Ant. 1.32.1=Polybius 6.11.1), which quietly blew my mind the other day:
“But as some writers record, among them Polybius of Megalopolis, [the town Pallantium, the mythic ancient city on the Palatine Hill in Rome, was named] after Pallas, a boy who died there; he was the son of Heracles and Lavinia, the daughter of Evander, and his maternal grandfather [i.e. Evander] raised a tomb to him on the hill and named the place Pallantium after the boy.”
(ὡς δέ τινες ἱστοροῦσιν, ὧν ἐστι καὶ Πολύβιος ὁ Μεγαλοπολίτης, ἐπί τινος μειρακίου Πάλλαντος αὐτόθι τελευτήσαντος· τοῦτον δὲ Ἡρακλέους εἶναι παῖδα καὶ Λαουϊνίας τῆς Εὐάνδρου θυγατρός· χώσαντα δ᾿ αὐτῷ τὸν μητροπάτορα τάφον ἐπὶ τῷ λόφῳ Παλλάντιον ἐπὶ τοῦ μειρακίου τὸν τόπον ὀνομάσαι.)
All of these names (Pallas, Heracles/Hercules, Lavinia, Evander, and even the toponym Pallanteum/ium) are familiar from the second half of the Aeneid, but it is as if Virgil’s poem were a pack of cards and Polybius has given it a good shuffle. Strictly, though, since Polybius predates Virgil by a century or more, it is Virgil doing the shuffling. Lavinia, the daughter of king Latinus, for whose hand Aeneas vies with Turnus, is in Polybius’ version the daughter of Evander, Aeneas’ ally against the Latins in the Aeneid. Meanwhile Pallas, in Virgil’s version the son of Evander whose slaying by Turnus motivates the brutal denouement of the poem, is the grandson of Evander and the child of Heracles by Lavinia. Of Aeneas in this account of things there is not a trace.
Lavinia’s name here, Λαουϊνία (the text is the Loeb of Cary, cf. I.xliv-xlv), is a conjectural emendation of the meaningless δύνας preserved in all the manuscripts, albeit a persuasive one. But I shan’t be making too much of Lavinia per se in what follows. What I will offer is the suggestion that Virgil and his Roman readers were not unfamiliar with alternative accounts of Roman mythic history like Polybius’s, and that Virgil positively exploits that familiarity even as he presents his own version. That what Polybius recorded could claim some authority is a reasonable assumption since the Greek historian rubbed shoulders with some of the leading Romans of his day, and would have had access to some high-status Roman folklore. Virgil and his readers may also have known Polybius’ text directly, of course.
The first thing that strikes me, though, is something that’s been staring me in the face. I’m very interested in Hercules, and that includes what I see as his critical symbolic role within the Aeneid. Hercules/Heracles is a figure to whom Aeneas is regularly, though subtly, assimilated. For example, when Aeneas lifts things onto his shoulders, the great shield forged by Vulcan in Aeneid 8 or his own father in Aeneid 2, a parallel is activated with Hercules bearing the burden of the sky (or the universe), which he does while Atlas fetches for him the golden apples of the Hesperides (but which had become, along with Atlas’ own role as sky-bearer, an image of heroic endurance).
In Book 8 Aeneas visits the future site of Rome and is told by Evander of Hercules’ visit to the place, when he rid it of the monstrous bandit Cacus. Aeneas’ arrival is deliberately aligned with Hercules’s, since the Trojan hero arrives on the day that commemorates Hercules’ visit. In fact August 12th, the date of the festival of Hercules at the Ara Maxima, the day when Aeneas came, also corresponds to Augustus’ “arrival” outside Rome before his Triple Triumph on August 13th, 14th and 15th in 29 BC, the conclusion of the Civil Wars, another event that Virgil depicts, on the shield which Aeneas hoists onto his shoulders in Herculean fashion at the very end of Aeneid 8. So Hercules, Aeneas and Augustus are layered one on top of another in an intriguing fashion as benefactors of Rome.
There’s lots more to say about Aeneas and Hercules, particularly when it comes to understanding the violence between future Romans that fills Books VII to XII. But what this fragment of Polybius alerts me to is a clear Herculean model for Aeneas’ role as ancestor of the Romans. The Trojan hero will marry the daughter of the local king, Lavinia, and the result will be a brand new people, the Romans. This is classic Herculean lore, and in Polybius we find Hercules in Aeneas’ role. To illustrate, here’s an account of Hercules’ stay in southern France (presumably), on the same journey from Spain to Greece that brought him to Rome, driving Geryon’s cattle before him (Parthenius, Sufferings in Love 30; translation J. Lightfoot):
“It is also said of Heracles that when he was bringing the cattle of Geryon from Erythea, his wanderings through the land of the Celts brought him to the court of Bretannus. This king had a daughter called Celtine. She fell in love with Heracles and hid his cattle, refusing to surrender them unless he first had intercourse with her. Heracles was in a hurry to get his cattle back, but he was even more struck by the girl’s beauty, and so he did have intercourse with her. When the time came round, a child was born to them, Celtus, from whom the Celts take their name.”
Hercules/Heracles makes a habit of begetting new peoples around the Mediterranean, and it seems to me that Aeneas’ role as the progenitor of the new race in Italy, a blend of the native and the foreign, and as partner of the king’s daughter, is another respect in which Virgil’s hero is patterned upon Hercules.
But I was going to suggest ways in which Virgil’s version of the story exploited Polybius’s very different account, or something like it, and I’d offer two illustrations of that thought, neither of them enough to protect me from the suspicion that I’m just mentally exhausted from exam marking. The first is the passage in Aeneid 10 where Pallas, son of Evander, prays to Hercules, now a god, for help in his imminent duel with Turnus. Pallas is outmatched and doomed, and Hercules in heaven can do nothing but weep, and I explained the significance of Hercules’ all-too-human tears here. But the model for Hercules’ fruitless concern for a doomed mortal is Zeus in Iliad 16 witnessing the death of his son Sarpedon–a scene that Virgil is careful to remind us of. In the Aeneid Hercules’ concern for Pallas seems, by comparison with Zeus, perhaps a little undermotivated. Sure, Hercules had visited Pallanteum and rid it of the monstrous bandit Cacus, but no particularly close connection between the hero and Pallas has been indicated before. My thought about Polybius’ version of the story, though, is that if readers are carrying with them a vague idea that Pallas is as close to Hercules as a son to his father, the relationship that Sarpedon bears to Zeus and Pallas to Heracles in Polybius, it lends this scene, currently (I’ll confess) my very favourite moment in the Aeneid, an exquisite extra force.
I’d regard the funeral of Pallas in Aeneid 11 as a similar nudge in the direction of an alternative detail. The young warrior dies in battle against Turnus, but his body is sent back to Pallanteum, the city of Evander, and that is where he is interred. Now Virgil, through the words of the river Tiber (Aen. 8.51-4), has explicitly derived the name of Pallanteum from another man named Pallas, Evander’s ancestor, but when Pallas is buried on the Palatine in Aeneid 11, his youth as in Polybius heavily emphasised, I wonder if Roman readers could exclude from their minds the possibility that this Pallas, the boy who died, is the origin of the name of the Palatine Hill. (We have already met at 7. 655-69, for what it’s worth, another son of Hercules who appears to be the eponym of a Roman hill, Auentinus, and the reader is by now well used to locations, Palinurus, Misenum, Caieta, named after burials.) If that thought was at all likely to occur to them, all I’d add is that the hint of an act of foundation is associated here, as elsewhere in the Aeneid, with sacrificial slaughter: it is on the Palatine, the very site of Rome, that the eight sons of Sulmo and Ufens, taken captive by Aeneas, are sacrificed at Pallas’ last rites. I discuss that deeply shocking turn of events, and its connections to the closing scene of the poem, in the latest Proceedings of the Virgil Society, if it’s of any interest.
Well, the notion that Virgil is contending with, or exploiting, alternative versions of the various stories that he tells in the Aeneid is a well-established one, particularly perhaps in relation to his departure from Troy. The introduction to Shadi Bartsch’s brilliant new translation of the Aeneid chases some of those ideas around. The presence of “Polybian” hints in the Aeneid, always assuming I’m right, may be further evidence, hardly needed, for Virgil’s subtlety, but what it also reminds us of is the astonishing power of the story that Virgil narrated, a wildly tendentious take on Roman mythic history that was so compellingly told that it eclipsed what must have been a jungle of alternatives. I wonder here also about Virgil’s simple talent for persuasive invention, for making his version the definitive version. Obviously to persuade the reader of one’s own story while at the same time exploiting their awareness of others requires particular virtuosity.
At the end of a string of speculations, some appropriately wild counterfactuals to round things off. I have a personal conviction that, had the Civil Wars which brought Augustus to power turned out differently, and Mark Antony rather than Augustus had won, the world might yet possess a Latin epic not hugely different from the Aeneid. It would feature at least as much Hercules, at any rate, because Antony claimed descent from him. Here is Plutarch, Life of Antony 4.1-2 (translation, B. Perrin):
“He had also a noble dignity of form; and a shapely beard, a broad forehead, and an aquiline nose were thought to show the virile qualities peculiar to the portraits and statues of Heracles. Moreover, there was an ancient tradition that the Antonii were Heracleidae, being descendants of Anton, a son of Heracles. And this tradition Antony thought that he confirmed, both by the shape of his body, as has been said, and by his attire. For whenever he was going to be seen by many people, he always wore his tunic girt up to his thigh, a large sword hung at his side, and a heavy cloak enveloped him.”
This gives us precious little information about the details of Antony’s claimed genealogy, but if Anton, ancestor of the Antonii, was also fathered during Hercules’ cattle herding along the Italian coast, then some permutation of the kind of story told by Polybius might have formed the core of an epic narrative written by a poet with the requisite talent, maybe Virgil himself. The essential scenario of such an Antoneid may seem daft, but that’s only because Virgil has managed the remarkable achievement of convincing us that Augustus’ claim of descent from Aeneas isn’t.
A highlight of a challenging term has been teaching, with Barney Taylor, a new course on late first/early second-century Roman literature–Martial and Statius so far, with Pliny the Younger, Tacitus and Juvenal to come next term. One text this brought me back to is the fourth book of Statius’ “occasional” (i.e. lighter, officially non-epic) poetry, Silvae. I’ve a personal soft spot for the Silvae, and Silvae 4 especially, because it was while, in 1997 in Dublin, I was listening to a talk on Silvae 4.3, Statius’ celebration of the new Via Domitiana that the emperor had built, a quick road connection to Naples, that I had an idea from which, a decade later, this book finally emerged. The idea of Musa Pedestris was to encourage readers of Roman poetry to pay more attention to the metrical form that it adopted, which (I argued) potentially contributed as much meaning to its poetry as any other element of the composition. The various metrical forms that Roman poetry adopted had their own independent character, established by usage (and theory about usage) over time, and this could shape in interesting ways the poetry they carried.
Well, in a fit of nostalgia, here’s a blog that illustrates the thesis, or tries to, that if you ignore the metre of a Roman poem, you potentially miss something fundamental. The subject is three interrelated poems about a statue of Hercules, by Statius (Silvae 4.6) and Martial (9.43 and 44), but first a couple of general rules about metrical character or ethos by way of introduction; with a warning that what I’m ultimately going to argue here is that the poets want us to see their manipulation of metrical structures as in some sense equivalent to the sculpting of a bronze statuette.
Statius’ poem is in a metre that we call the dactylic hexameter, and which the ancients as often referred to as the “heroic verse”. This was by convention the most elevated poetic form, a metre fit to tell the tales of heroic figures of epic poetry like Achilles or Aeneas. (The notion that combinations of long and short syllables could have a perceived character might seem odd, but here and here are striking illustrations of how well-established it was; and here a less striking one.) In any case the hexameter is Statius’ favourite metre in the Silvae, and among other things allows this supposedly occasional poetry to rise at times to the level of epic. Another metre, meanwhile, the hendecasyllable, had been much used by Catullus, and is both Statius’ choice for a number of the Silvae and the second-most common metre in Martial’s epigrams. When used by both Martial and Statius it can evoke a Catullan atmosphere (it lends a sense of Catullan spontaneity, freedom and youthful energy to Domitian’s new road in Silvae 4.3, for instance), but it was also considered a kind of polar opposite of the grand hexameter, a vehicle for trivialities, not heroes. The choice of metre for 4.3, essentially a panegyric of the emperor, was thus also arrestingly unexpected. Elsewhere the hendecasyllable is used by Statius for festive or Saturnalian poems.
The three poems I’m concerned with here all address a single topic, a miniature statue of Hercules (less than Roman foot high, according to Statius, 4.6.39) that served as a table ornament and was owned by a man with the excellent name Novius Vindex. The poems are in hexameters (Statius, Silvae 4.6), hendecasyllables (Martial 9.44), and in the case of Martial 9.43 elegiac couplets. A final word on that last metrical system. The elegiac couplet combines a hexameter line with a shorter dactylic length known as a pentameter, and one consequence is that it can carry with it a sense of being closely related to the heroic hexameter, since that provides its first line, yet also inferior, since a pentameter, a shorter length, always follows the hexameter. But note that this kinship with the hexameter securely establishes elegiacs as higher in the metrical pecking order than hendecasyllables.
Here is one example from elsewhere in the Silvae of the kind of subtle play with metrical associations that these poets are capable of.
Silvae 1.2 is an epithalamion, a marriage poem, for L. Arruntius Stella, a patron of poets such as Statius and Martial and a poet in his own right, the author of love elegies in the tradition of Propertius, Tibullus and Ovid. These had their trademark metre, the elegiac couplet that we’ve mentioned, a combination of a dactylic hexameter and pentameter often said to fall short of the epic hexameter by one foot (pente < hex). Statius’ poem (playfully) presents Stella’s marriage to his new bride Violentilla as an abandonment of his elegiac life of dissolute love (his formerly solutus amor must now obey the laws of marriage, 28-9), and the metre of Statius’ own poem, hexameter, is made to express in its own right Stella’s new status as a respectable married man. Elegy herself, embodiment of the metrical form of elegiac poetry, and of the kind of poetry for which that metre was the vehicle, attends their wedding. In Ovid’s love elegies Elegy had been portrayed as limping (deficient in one foot, geddit?) and all the more attractive for it (Amores 3.1.7-10). Statius’ Silvae have survived by a whisker, and the text is often difficult to reconstruct. But at Silvae 1.2.7-10 Elegy tries to slip herself unnoticed among the nine Muses who are hymning the happy couple, and she does something with her foot (the critical word is unclear, but it may suggest a built-up shoe) to conceal her tell-tale elegiac limp. It’s a brilliant conceit, even if we can’t quite see exactly how it works: if Elegy loses her limp, we have the heroic hexameter, and the hexameter here means marital respectability.
But back to Novius Vindex’s statue of Hercules. It was a representation of the the hero is a relaxed state that had both miniature and full-size (and larger than full-size) versions in antiquity (on this ambiguously titled “Hercules Epitrapezios” see M. Beard and J. Henderson, Classical Art from Greece to Rome, 197-8). The originals, big and small, of this image were attributed to Lysippus (on whose remarkable influence as a sculptor of Heracles see here), and numerous copies survive to this day. But Vindex’s statue is claimed by the poets to be an original, the work of Lysippus’ own hand, and furthermore to boast an illustrious history of ownership, having passed from Alexander to Hannibal and on to the Roman dictator L. Sulla. This seems unlikely, although all three of these men did display particular respect for Heracles/Melqart/Hercules, it is fair to say.
A key theme in the poems on Vindex’s statue is the tension inherent in a statue of a great hero (and a statue that had allegedly belonged to some of the most famous figures in history) which is diminutive in size and function, and in the possession of a private citizen. Statius develops this play between big and small, heroic and domestic, public and private at some length, but Martial does similar things in his first epigram (9.43), which can illustrate the theme:
Hic qui dura sedens porrecto saxa leone
mitigat, exiguo magnus in aere deus,
quaeque tulit spectat resupino sidera uultu,
cuius laeua calet robore, dextra mero:
non est fama recens nec nostri gloria caeli; 5
nobile Lysippi munus opusque uides.
hoc habuit numen Pellaei mensa tyranni,
qui cito perdomito uictor in orbe iacet;
hunc puer ad Libycas iurauerat Hannibal aras;
iusserat hic Sullam ponere regna trucem. 10
offensus uariae tumidis terroribus aulae
priuatos gaudet nunc habitare lares,
utque fuit quondam placidi conuiua Molorchi,
sic uoluit docti Vindicis esse deus.
“This one that sits and softens the hard rocks with outspread/ lionskin, a mighty god in a miniscule bronze,/ and gazes at the stars he once bore with upturned face,/ whose left hand is busy with a club, his right with wine–/ he is no recent object of fame nor the glory of a Roman chisel;/ it is the noble work and gift of Lysippus that you see./ This deity the table of the tyrant of Pella possessed,/ who lies at rest a victor in a world he swiftly subdued;/ by him the young Hannibal swore an oath at a Libyan altar;/ it was he that bade pitiless Sulla lay down his kingship./ Discomfited by the inflamed terrors of diverse courts,/ he rejoices now to dwell in a private house,/ and as once he dined with peaceful Molorchus,/ so the god wished to be the guest of learned Vindex.”
Martial wrote two poems on the same subject, as mentioned. In other words Vindex’s statue provokes in Martial a metrical game he occasionally plays, presenting alternative accounts of a circumstance in different metres, elegiacs and hendecasyllables, the metres seemingly shaping each treatment according to their traditional character. The phenomenon is investigated by Patricia Watson, “Contextualising Martial’s metres”, in R.R. Nauta, H.-J. Van Dam & J.J.L. Smolenaars (eds.), Flavian Poetry (2006), 285-98.
Martial 9.44’s approach to the subject, in hendecasyllables, is strikingly different from his preceding poem. Whereas the elegiacs we have just seen are overtly poetic and formal in expression, 9.44 is colloquial, realistic, and humorous:
Alciden modo Vindicis rogabam
esset cuius opus laborque felix.
risit, nam solet hoc, leuique nutu
‘Graece numquid’ ait ‘poeta nescis?
inscripta est basis indicatque nomen.’ 5
Lysippum lego, Phidiae putavi.
“I recently asked Vindex’s Hercules/ whose work and happy creation he was./ He laughed, as is his way, and with a light nod/ “Poet”, he said, “don’t you know Greek?/ My base is inscribed and shows the name.” I read Lysippus. I thought it was Phidias’s.”
This is a controversial poem. Change the text of the first line a bit and it’s Vindex being questioned, not the god himself; and the point of the last line is elusive, too. But what matters for my purposes is the metrical self-awareness that Martial sees fit to flaunt in his book of epigrams, largely for its own sake. I’d merely make a provisional further point at this stage that Martial’s poetic reception of Vindex’s bijou statue of Hercules shares with that statue a mastery of high and low, the capacity to capture it in the elevated, aestheticised terms of dactylic elegy, and also in the colloquial mode of the hendecasyllable.
Statius also seems determined to create a poetic artefact that shares characteristics with the statue it celebrates, and again his approach has a metrical dimension, I think.
Silvae 4.6 addresses Vindex’s statue in terms so close to Martial’s as to make us suspect the guiding hand of Vindex in each–intriguingly, the two leading Flavian poets never explicitly acknowledge each other’s existence. Again, a key conceit in Statius’ poem is the grandeur of the figure of Hercules paradoxically captured in a tiny figure, finesque inclusa per artos/ maiestas (35-6), “small to the sight, huge in impression” (37-8, paruusque uideri/ sentirique ingens). And like Martial again, Statius’ celebration of this diminutive masterpiece ranges between poetic styles. In this case Silvae 4.6 traverses the full spectrum of poetic registers from satire to epic before settling in an intermediary position that the “occasional” Silvae find congenial.
Let me explain what I mean, and what the implications for metre are. Verse satire was a genre pursued by Horace, Persius and Juvenal (and C. Lucilius before them) and was considered Rome’s only poetic innovation–everything else they borrowed from the Greeks. Satire was a genre of criticism, and more generally a poetry that concerned itself with the lowest, meanest aspects of human life. Satire is never entirely convinced that it’s really poetry at all, so unedifying is its content. (It’s a melancholy fact that the one genre of poetry Romans could call their own isn’t certain it is poetry.) A development that crystallized satire’s character was C. Lucilius’ decision to adopt the dactylic hexameter as the signature metre of this anti-genre–an outrageous choice, since it matched the most elevated metre to the tawdry topics of satire. This reinforced satire’s status as a response, or antidote, to the artificiality of epic poetry. Every subsequent satirical hexameter, one might say, advertised the mismatch of content and vehicle.
Statius in 4.6 frames his encounter with Vindex as a dinner to which Vindex has invited him, and he starts his poem with extensive reminiscence of Horace’s Satires, when he insists the joy of the dinner was not a matter of luxurious food, for instance (Kathy Coleman’s commentary to Silvae 4 cites parallels in Horace), but most obviously at the very start, where Statius wandering idly in Rome, described in a conversational tone, strongly evokes Horace doing the same in Satire 1.9 (Statius’ first line alludes to the first and last line of Horace’s poem). But the dinner-by-invitation, cena, and the sermo, “conversation”, that was conventionally the essence of a good cena (the quality of the sermo chez Vindex is singled out by Statius), were the bread and butter (so to speak) of satirical poetry.
Soon enough, though, Statius’ poem rises to a higher register, as Amphitryoniades enters the poem, “Hercules son of Amphitryon” (33), a grandiose epic patronymic filling half the line, and especially when Statius starts enumerating his eminent previous owners. Here is Hannibal’s spectacular introduction by way of illustration (75-8):
Mox Nasamoniaco decus admirabile regi
possessum; fortique deo libauit honores
semper atrox dextra periuroque ense superbus
“Presently the marvellous treasure came to belong to the Nasamonian king: the valiant god he, Hannibal, honoured by libation, ever savage with his right hand and arrogant with treacherous sword.”
Statius’ poem will ultimately find its way to an accommodation of these divergent registers, the god Hercules still epically mighty, but relaxed and at peace (and pint-sized, of course) in Vindex’s private home, and this compromise typifies the intermediary poetics to which the Silvae aspire. The interplay of large and small, high and low, in Statius’ poem and Martial’s epigrams has been well investigated by Charles McNelis, “Ut sculptura poesis: Statius, Martial, and the Hercules Epitrapezios of Novius Vindex,” AJPh 129 (2008), 255-76, with an emphasis on Callimachus as a model (Molorchus in particular points in his direction), and McNelis draws out the emulative impulse of Martial’s and Statius’s response to the statue–poetic achievements comparable in artistic dexterity to the statuette itself are the only adequate way to celebrate it.
All I’d like to add is a proper recognition of the role of satire in Statius’ poem, and an observation about metre that links both poets. Martial and Statius react to Vindex’s statue with poetry that seeks to match the quality of a valuable artefact, and that matches it in one particular respect: both poets advertise a control of the high and the low parallel to that of the sculptor Lysippus, a mastery of the spectrum of registers from the mundane to the magnificent. In Martial’s case this is conveyed by two poems in contrasting metres and concomitant styles; but Statius also exploits the scope available to him within the Roman history of a single metre, the dactylic hexameter, shifting between the hexametrical poles of satire and epic with as much deftness as Martial flips from elegiacs to hendecasyllables.
When I was writing about metre many years ago I came to feel that the Romans regarded the metrical forms of their poetry as closely akin to physical structures. Michael Roberts considers Statius a harbinger of the style of late-antique Latin poetry, and in The Jeweled Style (1989), p.21 has this to say of the latter:
“Words are viewed as possessing a physical presence of their own, distinct from any considerations of sense or syntax. They may be moved like building blocks or pieces in a puzzle to create ever new formal constructs. It is this sense of the physical existence of words and of meter as their structural matrix that underlies the ingenious verbal patterns of Optatianus Porfyrius and the Technopaegnion of Ausonius.”
Not the least important respect in which Statius and Martial craft an adequate response to Lysippus’ miniature god, creating poetic artefacts comparable to an exquisite sculpture, is in their absolute mastery of the poetic structures we call metres.
A particularly excellent initiative from the outstanding Gandhara Connections project based in Oxford, directed by my old friend Peter Stewart, is a series of short, stimulating introductions to Gandharan topics written by Project Consultant Dr Wannaporn Kay Rienjang. The latest of these, on the monastery site of Jamalgarhi, one of the most celebrated archaeological sites in the Peshawar valley, is as highly recommended as its predecessors. For the purposes of this blog, though, it contains the image at the top, an image that set me thinking.
It is E. C. Bayley’s drawing of one of a number of Buddhist sculptures provided to him by two British officers, Lieutenant Stokes and Lieutenant Lumsden, of the Horse Artillery and the Guide Corps respectively, who had removed them from Jamalgarhi. My immediate thought when I saw it was that the Buddha and the figure with his back turned to the Buddha’s immediate left bore a remarkable similarity to another relief I was familiar with from Jamalgarhi. This relief, now in the Indian Museum in Kolkata (no. G-34), is best illustrated by James Craddock’s photograph from 1880 on the British Library site of pieces found in later, more official excavations of the monastery:
The carving in the relief at the centre of this image is especially fine. But what I had been reminded of within this composition was the central figure of the Buddha and the figure to his left, here with Bayley’s equivalents for comparison:
The two compositions, from the realisation of the Buddha and his orientation to the striking presentation of the accompanying figure, back turned, left leg bent, are very similar indeed, and Peter and Kay tell me that such replication in a monastery’s decorative scheme is quite unusual.
Now, my personal interest here is the figure with his back turned to the Buddha’s left, and I’ll come to him presently. Before I do, though, a little bit more on these images as we have them, or indeed don’t have them. Bayley’s sketches of the sculptures that he had received are in fact all that we do now have, because the sculptures picked up by Stokes and Lumsden subsequently travelled to London for exhibition, and were on display in the Crystal Palace at Sydenham when fire broke out at the end of December 1866, destroying (according to the Illustrated London News January 5, 1867, p. 22) “nearly all the north quarter of that magnificent structure, containing the Tropical Department; the whole of the Natural History Collection; the Assyrian, Alhambra, and Byzantine Courts; the Queen’s Apartments; the Library and Printing Offices; the India, Architectural, Model, and Marine Galleries.” (E. Errington, The Western discovery of the art of Gandhara (1987), 90; V. A. Smith, “Graeco-Roman influence on the civilisation of ancient India”, JASB 58 (1889), 107-98 at 113; J. Burgess, “The Gandhara Sculptures”, The Journal of Indian Art 8 (1900), 23-90, at 23-4).
They were never photographed before their destruction, and one particular question I have is thus left unanswerable: whether the Buddha’s companion was indeed more discreetly clothed in the relief that Bayley sketched, or Bayley added the pants out of a Victorian sense of propriety.
We shall never know, but what remains of this blog is dedicated to establishing that the posterior of this figure, be it clothed or left magnificently bare, is of the greatest significance. In both images it belongs to Vajrapani, the attendant and guardian of the Buddha who wields the vajra or thunderbolt, symbol of the Buddha’s penetrating insight. A fascinating feature of Gandharan art is its adoption for the iconography of Vajrapani, in many instances, of the Greco-Roman Heracles, perhaps the most striking example (again no longer in existence) being a Vajrapani from the monastery complex of Hadda in eastern Afghanistan:
In the case of Jamalgarhi, Bayley comments on the Vajrapani he had sketched, “This figure, which has its back turned to the spectator, is admirably designed” (108), and that judgement is easy to understand from the Craddock photo, which shows a remarkably subtle realisation of a muscular Herculean physique.
What’s even more remarkable, though, is the specific source of this Herculean representation of Vajrapani. If we compare the Jamalgarhi Vajrapanis with a reasonably famous image of Hercules…
…we have the same straight right leg and flexed left, the same (shall we say) prominent buttocks, and comparably pronounced musculature of the back. The Farnese Hercules in the Museo Archeologico Nazionale in Naples, discovered on the site of the Baths of Caracalla in Rome, is the most famous example of a very common sculptural image of the hero, the so-called “Weary Hercules”, a work originally by Lysippus in the fourth century BC of which over 80 imitations from antiquity survive (M. Beard and J. Henderson, Classical art from Greece to Rome (2001), 199-202), presumably not including these two examples from Pakistan.
Lysippus’ Hercules didn’t travel directly to Jamalgarhi, or at least not necessarily. Another imitation of the Weary Hercules was discovered at the site of Seleucia on the Tigris near Baghdad in the 1980s. This is a precious historical document, as Parthian Sources Online explains: on either thigh of the statue accounts are inscribed, in Greek and Parthian (calling him Heracles in Greek and Verethragna, the name of a Persian hero, in the Parthian), of its capture by the Parthian king in the reconquest of a client kingdom, Mesene, in AD 151. There is no image I can legally place here, I don’t think, but at this site there are front and rear views of Heracles-Verethragna, and the key element of the latter is described by Antonio Invernizzi in La terra tra i due fiumi: venti anni di archeologia italiana in Medio Oriente (1985), 420-22 using unmistakeable terms that also go much better in Italian, somehow: “I glutei asimmetrici sono un po’ squadrati, divisi da un profondo solco e hanno forte rilievo sulle cosce,” “The asymmetric buttocks are a little square, divided by a deep cleft and stand out prominently from the thighs.”
Lysippus’ Heracles at Jamalgarhi, pronounced buttocks and all, has been as fully accommodated in his new Buddhist context as Heracles/Verethragna was in Parthia. Each relief presents stories from the Buddha’s life, presented in consecutive scenes like a cartoon strip, and in the case of the Craddock photo that is the tale of the white dog that barked. This is a discipline full of beautiful books, I have discovered, but Isao Kurita, Gandharan art = Gandara bijutsu (Tokyo, 2003), recommended to me by Peter Stewart, may take the biscuit, two volumes of images of Gandharan art and explanations of their content, and on p. 325 there is a summary of this story: the Buddha visits the house of Śuka, where a white dog on a couch barks furiously at him. The Buddha reveals that the dog is Śuka’s father and that treasure that his father had covetously buried is there to be dug up. The dog, under the Buddha’s influence, proceeds to do so.
The story represented in Bayley’s sketch is less obvious, though it is clearly entirely different. It looks like someone is threatening violence, the figure to our left drawing a sword, but after reading, with Kay Rienjang’s encouragement, Monica Zin’s brilliant article, “About two rocks in the Buddha’s life story”, East and West 56 (2006), 329-58, I don’t think it’s the resentful and aggressive monk Devadatta. It may possibly be the story of Angulimala, a mass murderer converted by the Buddha and taken by him to a monastery, on whom see Zin again, “The unknown Ajanta painting of the Angulimala story”, in C. Jarrige and V. Lefèvre, South Asian Archaeology 2001 II: Historical Archaeology and Ancient History (2005), 705-13. I’m open to other suggestions, needless to say, but this is an important point: “Heracles” features in scenes which are stylistically very influenced by Greece, but in every other respect, and most importantly in their religious significance, Indian. Heracles on the Tigris was still Heracles to those reading his right thigh, at least, but what looks to me like Heracles at Jamalgarhi really isn’t Heracles any more.
That said, there’s something about the virtuosity with which an artist at Jamalgarhi has rendered the Lysippan model, the boldness with which he presents Vajrapani nude, and with his back to us, that seems to demand we compare it to its Mediterranean forebears. It frankly staggers me (perhaps I am easily staggered) that the movement of Heracles across the vast expanses of the ancient world was not just a matter of his general image and physical attributes crossing cultures, but of the persistence of quite specific artistic realisations of the god-hero: here an image created by Alexander’s favourite sculptor features in a Buddhist tale of a man reincarnated as a dog, and maybe also a man turned from extreme violence to peaceful meditation, and that rather encapsulates the astonishing resilience of an artistic idea while all around it is utterly transformed.
My own small contribution to all of this is to note that Vajrapani’s shapely Lysippan derrière featured not just once in the astonishingly rich embellishment of the monastery at Jamalgarhi but twice. And why not? It is a truly illustrious ancestry that those buttocks can claim.
My blog poses the questions that everybody wants answered.
OK, maybe that’s optimistic, but I’m going to suggest that the Greco-Roman gods’ ability to weep is not a given, and thus when and how they dissolve in tears can be instructive.
Our text is a powerful scene in Aeneid 10 where the young warrior Pallas, facing his nemesis Turnus, prays to Hercules for success. It’s Hercules he appeals to because, as we have learnt in Aeneid 8, the hero had once visited the kingdom of Pallas’ father Evander (on the future site of Rome) and rid it of the troublesome monster Cacus. By this point in Book 10 we are some years later, and in the meantime Hercules has died and become the god to whom Pallas can direct his prayer.
Here is Pallas’ appeal, Hercules’ tearful response, and the chief god Jupiter’s reaction (10.457-73, accompanied by the translation of Fairclough and Goold in the Loeb):
hunc ubi contiguum missae fore credidit hastae,
ire prior Pallas, si qua fors adiuuet ausum
uiribus imparibus, magnumque ita ad aethera fatur:
‘per patris hospitium et mensas, quas aduena adisti,
te precor, Alcide, coeptis ingentibus adsis.
cernat semineci sibi me rapere arma cruenta
uictoremque ferant morientia lumina Turni.’
audiit Alcides iuuenem magnumque sub imo
corde premit gemitum lacrimasque effundit inanis.
tum genitor natum dictis adfatur amicis:
‘stat sua cuique dies, breue et inreparabile tempus
omnibus est uitae; sed famam extendere factis,
hoc uirtutis opus. Troiae sub moenibus altis
tot gnati cecidere deum, quin occidit una
Sarpedon, mea progenies; etiam sua Turnum
fata uocant metasque dati peruenit ad aeui.’
sic ait, atque oculos Rutulorum reicit aruis.
But Pallas, when he thought his foe within range of a spear-cast,
moved forward first, in the hope that chance would aid the venture
of his ill-matched strength, and thus to great heaven he cries:
“By my father’s welcome, and the table to which you came as a stranger,
I beseech you, Hercules of the stock of Alceus, aid my great enterprise.
May Turnus see me strip the bloody arms from his dying limbs,
and may his glazing eyes endure a conqueror!”
Hercules heard the youth, and deep in his heart
stifled a heavy groan, and shed useless tears.
Then with kindly words the Father addresses his son:
“Each has his day appointed; short and irretrievable is the span
of life for all: but to lengthen fame by deeds—
that is valour’s task. Under Troy’s high walls
fell those many sons of gods; indeed, with them fell
my own child Sarpedon. For Turnus too his own
fate calls, and he has reached the goal of his allotted years.”
So he speaks, and turns his eyes away from the Rutulian fields.
There’s a lot going on here, among other things an assimilation of Hercules to Aeneas, who had also visited Pallas’ father at the site of Rome and enjoyed his hospitality (compare 10.515-7, Pallas, Euandrus, in ipsis/ omnia sunt oculis, mensae quas advena primas/ tunc adiit, dextraeque datae). In addition, though, and this is relevant to the tears, Virgil’s Jupiter recalls in his consoling words to Hercules a very important moment in Homer’s Iliad, when Zeus/Jupiter himself had contemplated rescuing his son Sarpedon, a Lycian warrior allied to the Trojans, from his fated death at the hands of Patroclus (16.419-61). Back then Zeus had been dissuaded from any such intervention by Hera, and that scene had illustrated a theme central both to the Iliad and to the epic tradition as a whole: the insignificance of human life and the unbridgeable chasm that separates suffering mortals and the comfortable and untroubled existence enjoyed by the gods.
The unavoidable tragedy of human life and death is thus what Jupiter starts by reminding Hercules of here. But the name Sarpedon evokes another significant moment in the Iliad, as at 12.322-8 he is the mouthpiece for one of the most memorable statements of heroic values in the poem. Sarpedon explains to his fellow-Lycian Glaucus why they are obliged to lead the fight against the Achaeans:
“Ah friend, if once escaped from this battle
we were for ever to be ageless and immortal,
neither should I myself fight among the foremost,
nor should I send you into battle where men win glory;
but now—for in any case fates of death threaten us,
fates past counting, which no mortal may escape or avoid—
now let us go forward, whether we shall give glory to another, or another to us.”
Human life is incomparably worse than the life of the gods in the Iliad, but the brevity and insignificance of our human existence is also what shapes the heroic ethos, and indeed epic poetry. The inevitability of their death drives the heroes of epic to seek an alternative form of immortality, to compensate for abbreviated lives with the everlasting glory achieved by deeds great enough to be commemorated in song. That immortal glory, an alternative existence, is what Homer’s Iliad bestows on Sarpedon, and the fundamental heroic calculus, fame achieved by bravery in the face of certain death, is exactly what Jupiter is setting out for Hercules in Virgil’s account.
But it’s tears that I’m meant to be talking about.
When he hears Pallas’ prayer, Hercules weeps. His foreknowledge of Pallas’ doom is perhaps divine, but his tears are emphatically not. There was a well-established literary convention that the life of the gods was so carefree, in contrast to the limitless sufferings of humanity, that they could not physically cry. Now, we do see gods crying in Greco-Roman accounts: Artemis even cries in the Iliad after a scolding from Hera (21.493-6), and Aphrodite/Venus, while she doesn’t explicitly cry when stabbed by Diomedes in Iliad 5, does have eyes welling with tears when he addresses Jupiter at Aen. 1.228-9. But Venus is a special case among epic gods, closer in some respects to human shortcomings. In general, also, poetic convention was more rigid than poetic practice, and Ovid, a great manipulator of literary convention, twice asserts the principle that gods cannot cry, at Fasti 4.521-2 and Metamorphoses 2.621-2 (Apollo after killing his lover Coronis): “the cheeks of the heavenly gods may not be wet with tears”, he writes in the Metamorphoses. The passage in the Fasti I discuss in my forthcoming book Ovid: A Very Short Introduction, but the idea was clearly familiar to Virgil’s contemporary readers, and important when we contemplate Hercules, since as a god he really shouldn’t be crying.
Well, the fact that Hercules weeps is a hint, as delicate as can be, that he’s still a novice at this immortality game, only recently made a god, and not yet as free as a divinity should be of emotional attachments to humanity. Jupiter, the seasoned deity, puts Hercules right, teaching him that gods and humans are irrevocably different by virtue of death, and–if the Loeb translation of oculos Rutulorum reicit aruis (10.73) is right–gives him an object lesson in divine indifference by turning his gaze away from human misery in Italy.
So Virgil contradicts the rule that gods can’t cry, and also, in Hercules, allows a human to beat death and secure everlasting life. But it’s by breaking the rules that he achieves this immensely subtle characterisation of Hercules, and also, through Jupiter’s words, how he powerfully reasserts the essential truth of the heroic world: gods are ineffably happier than us, and we will die.
Time is whatever it is.
But what a culture does with time, how it gets organised, can be one of the most revealing things about a culture. The books listed at the bottom of this post have lots of interesting things to say on the topic, but this is a blog about how the Romans organised time, and ultimately how the ordering of time became, like pretty much everything else that the Roman elite concerned themselves with, a means for political assertion and self-promotion.
(Quite a lot of what the Romans did with time is still with us, as it happens, too.)
I’m currently writing about the Fasti, Ovid’s poetic account of the Roman calendar (fasti is the closest Latin word to “calendar”). One book devoted to each month, the Fasti should have extended to twelve of them, but Ovid’s exile to the Black Sea in AD 8 did for that. As Ovid left it, the end of the poem arrives prematurely on the last day of June (the conclusion of the sixth book, in other words), exactly halfway through the year–a marked and meaningful place to end a poem that should have lasted the full twelve months. Ovid is doing his best to underline how unsatisfactory an ending it is, how much better a poem this would be if he could just be allowed home to finish it…
In one respect at least, though, the Fasti finds an appropriate place to wrap things up. June 30 was the foundation date for the Temple of Hercules of the Muses (aedes Herculis Musarum). Such cult birthdays were important material for Roman calendars, and the Temple of Hercules of the Muses, as well as boasting an impressively odd name, was one of the most culturally significant locations in the city of Rome, as we shall shortly see.
This final notice in Ovid’s Fasti celebrates the cult of Hercules of the Muses, focusing on the recent renovation of the temple by the emperor Augustus’ stepbrother, L. Marcius Philippus, in 29 BC, and on Philippus’ daughter, Marcia, who had connections both to the royal family and to Ovid’s wife–potentially useful to an exile. But as Ovid and his Roman readers were well aware, this temple had a rich history before 29 BC, and particular relevance for Ovid’s poem about time since it was intimately associated both with Roman poetry and with Roman timekeeping.
The temple of Hercules of the Muses had originally been dedicated in 184 BC or thereabouts by M. Fulvius Nobilior. He may in fact have simply added a portico for the Muses to an existing temple of Hercules (the details are contested), but at any rate Nobilior decorated this new foundation with statues of the Muses that he had looted on campaign in Aetolia, Greece, from a palace that had once belonged to Pyrrhus of Epirus, one of Rome’s most daunting enemies from a century earlier. Nobilior was thus a ruthless and successful Roman general, and at the same time a sensitive devotee of Greek high culture. Nobilior’s temple with its statues of the Greek goddesses of the creative arts encapsulates the paradox of Rome’s cultural conquest by the Greece it had conquered (to paraphrase Horace). Along with the nine Muses, furthermore, came a statue of Hercules realised as Musagetes, “Leader of the Muses”, strumming a lyre.
It appears that this temple became a meeting place for Roman poets under the gaze of their patron deities; and Cicero, in his defence of the poet Archias in 62 BC, cites Fulvius’ act of “dedicating the spoils of Mars to the Muses” as an instance of the inseparability of military heroics and poetry, part of his argument that martial achievement might as well not happen if there weren’t poets like Archias around to celebrate it. What drove the association of this temple with poetic activity most of all, though, was what a poet who had actually accompanied Nobilior on his campaigns in Greece did with it all. Q. Ennius was the national poet of Rome before Virgil came along, his epic poem Annales a history of Rome from the fall of Troy to his own day. But within this poem Ennius seems to have given special prominence to Nobilior’s temple. According to an influential reconstruction, Ennius’ account of Nobilior’s victory in Greece and the foundation of the cult of Hercules of the Muses rounded off the fifteenth and last book of the first edition of his epic.
But the connection between Ennius’ Annales and his patron’s temple goes even deeper. Ennius was the first Roman poet to actually call his Muses “Muses”, Musae, rather than using the Latin equivalent Camenae, and he opened the Annales with a line, Musae quae pedibus magnam pulsatis Olympum, “You Muses, who stamp great Olympus with your feet”, which simultaneously flaunted the Greek name he was using for the goddesses of song, and also the Greek form he was adopting for his poem: the Annales were the first Roman epic to be composed in what henceforth became the standard metre for this kind of poetry, dactylic hexameters. As for the Muses, the strong suspicion is that Ennius was drawing a parallel between himself and his patron Nobilior, implying a symbiosis of the military and poetic such as Cicero had identified: both of them, after all, Nobilior and Ennius, had brought the Muses back to Rome.
So much for Nobilior’s temple and poetry, but what about time, which I did after all claim was my main topic here?
Well, one of the most celebrated things about Nobilior’s establishment was a calendar that it housed, presumably painted on the wall somewhere, to all appearances an influential attempt to bring order to Roman time–Ovid’s Fasti was a distant descendant. It’s a safe bet that Ennius helped his patron in this project, since the poet displayed a special affinity for matters temporal: the very name of his epic, Annals, indicated the importance to the poem of the passage of years, anni. (There is an appealing theory that the dedication of Nobilior’s temple, according to Ennius’ calculation, fell exactly 1,000 years after the fall of Troy in 1184 BC.) Ovid’s Fasti, which plays extensively on a rivalry between Ovid and his predecessor Ennius, reflects this association of Ennius with time, and elsewhere the poet’s name lent itself to chronological puns like perennis used (indirectly) of Ennius at Lucretius 1.118, perennis meaning “through the years”, “everlasting”.
There may also have been in Nobilior’s temple an example of another thing, beside the calendar, for which the Romans used the word fasti, the only other thing, in fact: a list of consuls stretching back to the beginning of the Roman Republic in 509 BC which, since the Romans identified years by the names of that year’s consuls, was also a timeline complementing the calendrical fasti, a chronological thread connecting with the calendrical loop. (For the year as a circle, see here.) These two kinds of fasti were commonly combined on later monuments, for example in the earliest Roman calendar that survives, the so-called Fasti Antiates from Anzio. If, as seems likely, the calendar and consular list were first found combined in Nobilior’s temple, it follows that it’s probably to Nobilior that the convention of calling both of them fasti (a word that attaches more naturally to a calendar) can also be traced.
All of this, needless to say, makes the topic with which the Fasti prematurely ends, with its associations of poetry, time and the intersection of the two, an exceptionally apt place for a poem about time to, well, call time.
But a subsequent development, one that strikes me as an intensely satisfying moment, involves another patron of Ennius called Nobilior. Because there was still a piece missing in the story of the fasti, calendrical and consular. The year 153 BC was to a Roman Q. Fuluio Nobiliore T. Annio Lusco consulibus, “[The year] when Q. Fulvius Nobilior and T. Annius Luscus were consuls.” Quintus Fulvius Nobilior, the first-elected consul, and thus the first named in the dating formula, was the son of the Marcus Fulvius Nobilior who had established the temple of Hercules of the Muses, but Quintus was also in his own right a patron of Ennius, since on the evidence of Cicero (Brutus 79) he bestowed Roman citizenship on the poet by enrolling him in a colony he was establishing at Pisaurum on the east coast of Italy. That colony was founded in 184BC, so Q. Ennius achieved Roman citizenship, by his own reckoning, 1,000 years after the fall of Troy.
Time, and orderly patterns in time, as you may be gathering, mattered quite a lot to the Romans.
But the date of Q. Fulvius Nobilior’s consulship, 153 BC, has its own special significance, since this was the year when consuls first began to enter office on the date that would thenceforth become standard, the 1st of January. Hitherto consuls, reflecting their essentially military character, had been inaugurated on March 15, the beginning of the campaign season, or before that at more or less any time of the year.
The main impact of this shift to January 1 in terms of chronology (and this was surely actually the fundamental point of the reform) was to reconcile the two kinds of fasti, the yearly calendar and the list of consuls: both the year and the consulate now started on January 1, and that meant that historical time and calendrical time intersected. It had the further effect, incidentally, of enhancing the status of Janus, god of the year and of time and frankly the best god of the lot (you can find him below), on whose day the consuls now carried out their inaugural sacrifices. Janus came to be understood as the god of the consulate, and presided not only over the calendar that started in his month of January, but also over that historical timeline constituted by the consuls’ names.
It has been suggested that this move to January 1 was actually motivated by the influential combination of fasti in Nobilior’s temple, and that seems obviously true to me. But what I haven’t seen noted, though I can’t believe it hasn’t been pointed out by someone somewhere, is that it’s no coincidence that the first consul to enter office on January 1 was none other than the son of the founder of the aedes Herculis Musarum. Nobilior junior looks very much like he is putting into practice an implication of his father’s monument, applying the coordination of the two kinds of fasti to the real-time workings of the Roman res publica.
This all makes the management of Roman time look something like the family business of the Fulvii Nobiliores. Nobilior senior, aided by Mr Eternity himself, Ennius, formalizes the Roman year, and puts it up for all to see on the wall of his spanking new temple. His son Quintus then pursues the project of setting Roman time on a stable basis, and in an important sense properly realizes it, by synchronizing the beginning of the year with the entry to power of the eponymous consuls, in the process associating the arrangement with his own name in 153 BC.
Caesar’s radical reform of the Roman calendar tends to eclipse anything that went before it, but what a powerful piece of political theatre this must have been! At Q. Fulvius Nobilior’s inauguration, Rome experienced nothing less than time clicking into sync. What we seem to be looking at in the Nobiliores is a family of the Roman elite asserting its status and significance in Roman public life in a range of interesting ways, by military conquest, promotion of poetry and art of a Greek complexion–and by this responsibility they assume for the management of the city’s time. A later Roman family, the Julii, would achieve a similar familial status as timekeepers, alongside a couple of other things. Julius Caesar’s reform (still the basis of our calendar today, after some fine-tuning of leap years by Pope Gregory), which came into use in 45BC, was picked up by his adopted son Augustus, who corrected a misapplication of Caesar’s original mechanism and also renamed the months of Quintilis and Sextilis July (after his father) and August (after himself). Was Augustus’ model Q. Fulvius Nobilior?
Returning at length to Ovid’s Fasti, though. Its premature conclusion, I’ve suggested (like many before me), is in its way highly appropriate. But most apt of all to Ovid’s poem, a playful take on the Roman year that always resists the inherent seriousness of the topic, is the Hercules of the aedes Herculis Musarum himself.
This Hercules is the image with which we leave the poem: sic cecinit Clio, doctae adsensere sorores;/ adnuit Alcides increpuitque lyram, “So sang Clio, and her learned sisters assented;/ Hercules nodded his agreement and struck the lyre.” We are lucky enough to have a series of coins minted by Q. Pomponius Musa, who, apparently by way of a pun on his own name, reproduced the statues of the nine Muses from Nobilior’s temple, and Hercules himself. He wears the skin of the Nemean Lion, and has his club by his side, but he strums the lyre and with his sinuous physique is as unheroic a realisation of the god as one could imagine.
As such, though, this Hercules is very true to the poetics of Ovid’s Fasti, as well as to the poem’s preoccupation with time.
Everything here apart from Q. Fulvius Nobilior’s role in things and Hercules Musarum’s elegiac sinuousness (?) is filched from one or other of the following scholars:
A. Barchiesi, “Endgames : Ovid’s Metamorphoses 15 and Fasti 6“, in D. H. Roberts, F. Dunn & D.P. Fowler (eds.), Classical closure: reading the end in Greek and Latin literature (1997), 181-208;
J. Elliott, Ennius and the architecture of the Annales (2013);
D.C. Feeney, Caesar’s calendar (2007);
I. Gildenhard, “The ‘Annalist’ before the Annalists: Ennius and his Annales“, in U. Eigler, U. Gotter, N. Luraghi and U. Walter (eds.), Formen römischer Geschichtsschreibung von den Anfängen bis Livius (2003), 93-114;
R.J. Littlewood, A commentary on Ovid’s Fasti, Book 6 (2006);
J. Rüpke, The Roman calendar from Numa to Constantine (2011);
O. Skutsch, Studia Enniana (1968).