by Mary Beard
Sadly, one of the most striking examples of this type of painting – and one which captured the imagination of nineteenth-century visitors – has now disappeared completely, a victim of the elements. Decorating the front wall of a bar, near the town gate leading to the sea, was a large picture of an elephant with a pygmy or two – and a painted sign saying ‘Sittius restored the Elephant’. Sittius was probably the last landlord, and he had restored either the painting or maybe the whole place (‘The Elephant Bar’). If so, he had a good name for a barman, so good one suspects that it may have been a ‘trade-name’. For the best English translation of ‘Sittius’ would be ‘Mr Thirsty’.
Different streets – and different stretches of the same streets – had noticeably different characters. Part of this is a difference between the main roads on the one hand, lined with shops, bars and the front doors of private houses great and small, and on the other the back streets, narrow, little-trod and interrupted only by the occasional service entrance. One of these, running between two city blocks that face onto the Via dell’Abbondanza, carried so little traffic that it could be partially blocked with a water tower and then effectively ‘privatised’ by the owner of the large adjacent house – and the only one with a door opening directly into it. Whether with permission from the town council, or simply with the self-confidence that went with wealth then as now, he walled off each end of the street, so creating a private annexe (storage area, animal pen or cart park) accessed from his service basement.
But there are also noticeable clusters of activity that characterise particular areas. Entering the city from the north, for example, just inside the Herculaneum Gate, you would have found a street dominated by the hospitality business – an array of roadside bars and inns, all trying to persuade the passing travellers to part with their cash in return for a drink and a bite to eat. And there is a similar pattern at the other northern entrance, the Vesuvius Gate, and at the Stabian Gate to the south. Not so at the other city gates, which suggests that the routes from north and south carried the majority of traffic in and out of the city: for bars tend to follow the crowds rather than vice versa. Or, to put in another way, only a Pompeian fool would have set up a retail outlet where there was little passing trade.
Enterprising archaeologists have even tried to work out what direction the bar owners expected their customers to be coming from – on the basis of the exact position of the counter, and from where the potential client would get the best view of the food and drink on offer. Whether this is one step too far in trying to second-guess the behaviour of the Romans, I am not sure. But the conclusion was that the establishments around these two gates aimed primarily at those coming into the city, catering to hungry travellers who had just arrived. The couple of bars, however, on the road leading from the Forum to the Marine Gate to the west had their eye (according to this logic) on people leaving the city, or at least coming away from the Forum.
There are also notable absences from the street scene which signal the different character of different areas. To continue the theme of bars, there are relatively few in the area of the Forum itself (though not quite as few as it now appears: ironically three once stood a few metres from the Forum on the site of the modern tourist refreshment centre). Walking away from there along the Via dell’Abbondanza to the east, there are perhaps two at the most until you reach the intersection with the Via Stabiana. At that point, they start to appear again in significant numbers (in fact more than twenty food and drink outlets in 600 metres have been identified), giving that eastern stretch of the Via dell’Abbondanza a very different ‘feel’. This has led to all kinds of speculation, including the idea that the Pompeian authorities actively prevented the opening of such establishments with their discreditable associations in the main formal and ceremonial areas of the city.
Maybe. But what is certain is that the Forum of Pompeii, with its public buildings – temples, shrines, markets and so on – was not like the central square of modern Italian towns, with a café at each corner, designed for pleasure and relaxation as much as for business. It was, no doubt, this image of modern Italy that persuaded Sir William Gell, bon viveur and one of the leading authorities on Pompeii in the early nineteenth century, that the building in the Forum that we know as the market or macellum functioned partly as a restaurant – the booths down one side being intended for semi-private dining. After all, how could you have a central piazza without a place to get a meal?
More significant, though, than the differences between the various areas of Pompeii are the overall similarities of the urban landscape across the town. In this respect Pompeii is quite unlike many modern Western cities, where what social geographers call ‘zoning’ tends to be the rule. That is to say, particular activities (whether commercial, industrial or residential) tend now to be concentrated in different parts of the urban area, and the character of the streets changes accordingly: the roads of a suburban residential area are recognisably different, not just in their size, but in their planning and their relationship to the adjacent buildings, from those in the commercial centre. There also tend to be definite divisions within this arrangement between the rich and the poor, and sometimes between different races. By and large, even in relatively small conurbations (country villages are another matter) those with money live separately from those without. High-rise tenement blocks do not rub shoulders with the detached mansions of the wealthy; they are in a different part of town.
Valiant attempts have been made to detect some kind of ‘zoning’ in Pompeii. Archaeologists have pointed to the ‘entertainment areas’ for example (though that hardly means much more than Amphitheatre and the theatres, nothing remotely like a ‘Broadway’ or ‘West End’). They have argued, not implausibly but not conclusively, that the north-western sector of the city contains more than its fair share of large, rich houses, as does also the far western strip with its marvellous sea views. And they have attempted to pinpoint, if not a red-light district in the modern sense, then at least areas associated with various forms of ‘deviant behaviour’, from commercial sex to dice games (a project complicated by long-running modern controversies on how many brothels there were in the city, and how we can now identify them; (below, pp. 232–3; 236–8).
But the simple truth is that Pompeii was a city without the zoning we have come to expect, and without significant distinction between elite and non-elite residential areas. In fact, it is not just that the richest domestic properties existed side by side with much more humble establishments. The elegant House of the Vestals, for example, had its main entrance in the midst of all the bars near the Herculaneum Gate and was, in fact, almost next door to a couple of noisy blacksmiths’ workshops. More than that, it was the standard pattern in the city for even the grandest residences to have small commercial units built into their street façade – an integral part of the main property, although usually no doubt managed not by the proprietor but by his dependants or tenants. So visitors to the palatial House of the Faun would have found its two main entranceways leading back from the street, between a row of four shops. This is not unlike the pattern in early modern cities. In eighteenth-century London the mansions of the rich in Piccadilly rubbed shoulders with chemists, shoemakers, hair-dressers and upholsterers. And, despite our general assumptions about zoning, it is what you find even today in Naples. The Neapolitan workshops and stores occupying small units on the ground floor of grand mansions are the closest we can get to an impression of ancient Pompeii.
How such striking juxtapositions of function and wealth were experienced by the town’s inhabitants, we can only guess. But my suspicion is that the rich occupants of the House of the Vestals would have found it easier to ignore the constant hammering of the blacksmiths and the noise of the late-night clientèle at the bars, than the poor shopkeepers would have found it to ignore the vast wealth and opulence of those living on the other side of their shop walls. Divisive as it may seem, zoning has its advantages: at least the poor do not al
ways have their noses rubbed in the privileges of their rich neighbours.
22. At this crossroads we find both a street fountain and one of the dozen or so water towers in the town. The water from the ‘water castle’ was fed into a tank at the top of each tower, and then distributed to nearby properties. The point of this was to reduce the pressure of the water, which otherwise came down from the castellum with much too great force.
Water features
The stories of the Pompeian streets – glimpses of how they were used and by whom – can still be recovered from the traces that remain on the ground. Sometimes these are clear for all to see. We have already noted the stepping stones across the water and mire; these were strategically placed at junctions, other popular crossing points, and occasionally leading directly to the portals of the largest houses, for the convenience of the rich owners and their guests. Almost as memorable features of the street scene for most modern visitors are the water towers and, especially, the street fountains – more than forty of them surviving – that were spread all over the city, to be within easy reach of everyone; it has been calculated that very few Pompeians lived more than 80 metres from a fountain.
Both towers and fountains were elements in a complex system, supplying piped water through the town, from a ‘water castle ’ or castellum aquae (itself fed by an aqueduct from the nearby mountains) just inside the city walls, next to the Vesuvius Gate – an innovation replacing an earlier system of supply which relied on deep wells and rainwater. This new service (immortalised more or less accurately in Robert Harris’s best-seller Pompeii) has usually been dated to the 20s BCE, and the reign of the first emperor Augustus. But recent work has suggested that the first Pompeians to benefit from a piped public water supply of some sort, even if it was improved under Augustus, were the Sullan colonists some sixty years earlier.
The water towers, a dozen or so built of concrete faced with local stone or brick, up to six metres tall, and holding a lead tank at the top, were sub-stations in the system, distributing water by lead pipes which ran under the pavements to the public fountains and to nearby private residences, whose owners must have paid a fee for the privilege. Something must have gone wrong with this system of supply on the eve of the eruption. For it is clear from the empty trenches filled with volcanic debris that, at the time of its destruction, the pavements in various places in the city had been dug up and the water pipes removed. Most likely this was an instant attempt to investigate and repair the damage done to the water system by earthquakes that occurred in the run-up to the final eruption.
Archaeologists have speculated that similar problems might explain why, down one back alley (running beside the House of the Chaste Lovers and the House of the Painters at Work), the cess pits filled by the domestic latrines had been dug up and their contents left piled up unsalubriously in the pathway when the disaster struck. Though why seismic movements should affect the operation of cesspits is less clear. Perhaps this is more of an indication of the regular state of a Pompeian backstreet.
Beyond simple distribution points, the water towers fulfilled a more technical hydraulic function too, offering a nice example of Roman engineering expertise. The steep gradient down from the water castle, which was built at the highest point in the town, meant that the water pressure was, if anything, too strong, especially in the low-lying areas to the south. The towers, by collecting the water in the tank at the top, and letting it down again, acted to reduce the pressure. They also added to the water in the streets: the deposits of lime still visible on the outside of some of the towers suggest that they not infrequently overflowed.
Fountains are an even commoner feature than towers. Most of them followed the same general plan: a large spout, with constantly running water; a tank beneath, to catch some of the flow, made out of four large blocks of volcanic rock. Usually placed at junctions and crossroads, some jutted out from the kerbside into the line of traffic; so, to protect them from damage by passing carts and trucks, sturdy upright stones were set in the ground next to them, the ancient equivalent of traffic bollards. No one with a private supply of water at home would rely on this public service, but the less wealthy did – in large numbers, to judge from the heavily worn surfaces of the stone, on either side of the spout. One of the tricks of the local guides in Pompeii today is to demonstrate just how that distinctive pattern of wear must have been formed, as Pompeian after Pompeian over a century or more came up behind the spout, rested one hand on one side of it and held the bucket under the stream of water with the other.
Whether or not they became the centre of organised neighbourhood associations, as some modern scholars have suspected, these fountains were certainly informal meeting places for the more humble local residents. In fact, on one occasion, we get a glimpse of a nearby house owner taking advantage of the throngs that such a facility was expected to attract. When a new fountain was erected so close to his little house that part had to be demolished to accommodate it, the owner responded by turning his front room into a shop.
One-way streets
Scratch the surface of the streets below the stepping stones and the fountains, look more carefully at the layout of the city’s network of routes and thoroughfares, and there are other, even more intriguing stories to be reconstructed of street life in a Roman town. The tiniest hints on the surface of pavement or road open up some of the most fascinating pieces of history.
In many ways the schematic plan of the Pompeian street system, so often reproduced, is misleading. For, just as today many motorists find that a simple map of an unfamiliar town may fail to warn them of the pedestrianised precincts or the one-way streets, so this plan tends to conceal the actual pattern of movement around ancient Pompeii. The picture of free circulation implied by the diagram is contradicted by the evidence on the ground. Here too we find traffic-free zones and, it seems, some control of the direction of traffic flow. Recent work – looking very carefully again at the ruts and stepping stones – has even suggested that we can begin to reconstruct the Pompeian one-way street system.
23. Traffic barriers old and new. These three stone blocks emphasize the ban on traffic travelling between the Forum, which lies behind us, and the Via dell’Abbondanza, which stretches into the distance. On the left, the modern site authorities use plastic fencing to keep visitors from buildings under restoration.
The streets of Pompeii could be closed to wheeled transport by simple devices: by large stone bollards fixed in the roadway, by the placing of fountains or other obstructions across the traffic path, or by steps or other changes of level that were impassable to carts. Every one of these was used to ensure that, at least in its final phases, the Pompeian Forum was a pedestrian area. We should put out of our minds any fanciful reconstruction of the central piazza criss-crossed by chariots and carts. Each entry point to the Forum was blocked to wheeled traffic: at the Via dell’Abbondanza by three bollards and a high kerb, at the south-east entrance by a strategically positioned water fountain, and so on. Interestingly, it was not only wheeled transport whose access to the Forum could be controlled. At every entrance point, fittings for some form of barrier or gate can still be made out, closing the area off even to those on foot. The precise purpose of these gates is unknown. Perhaps they were to close the area at night (though they would have to have been formidable barriers to put off a determined vandal). Perhaps, as one recent suggestion has it, they were used when elections were taking place in the Forum, as a means of controlling entrance to the elections and of excluding those without the right to vote.
A pedestrianised central square is one thing. But the Pompeian traffic schemes went beyond that. For the Via dell’Abbondanza is also blocked to wheeled transport almost 300 metres further along, at its junction with the Via Stabiana, where an abrupt drop of more than 30 centimetres makes it impassable to even the most sturdy cart. This stretch of the street between the Forum and Via Stabiana was not completely traffic-free, as it could be accessed from some of the
intersections to north and south. But it obviously did not provide the easy through-route across the town that the map at first sight suggests. Its comparatively shallow cart ruts also indicate that it did not carry a large volume of traffic (although one sceptic has argued that the relative absence of ruts is equally well explained by the road having been repaved not long before 79). There are other signs too that this piece of road was in some way special. Part of it, the section in front of the Stabian Baths, is unusually wide: in effect it forms a small triangular piazza at the entrance to the Baths. And it was, of course, this stretch of road where, unlike the section to the east, we noted the almost complete absence of bars and taverns.
Exactly what was ‘special’ about it is harder to say. But one good guess is that it has something to do with the position of this stretch of the Via dell’Abbondanza between the theatres and ancient Temple of Minerva and Hercules to the south and the main Forum, with its temples and other public buildings. Little-used for day-to-day traffic, and not the main transport artery that most people now imagine, perhaps it formed part of a processional route from one civic centre to the other, from Forum to Theatre, or from Theatre to Temple of Jupiter? Processions were a staple of public and religious life in the Roman world: a means of celebrating the gods, parading divine images and sacred symbols before the people, honouring the city and its leaders. The details and calendar of these ceremonies at Pompeii are lost to us, but we maybe have the traces of one favoured route.
There are, however, still more road blockings along the Via dell’Abbondanza. Moving from the Via Stabiana towards the eastern gate (the Sarno Gate, so called after the river which flows on this side of the town), most of the road intersections to the south and some to the north are either completely impassable to carts or steeply ramped but still – as the ruts running over them make clear – accessible to wheeled transport. Part of the purpose of this must have been traffic control, but the other part was, once again, the control of water. The Via dell’Abbondanza runs across the town about two thirds of the way down the slope on which the city rests: the streets below it must have been particularly liable to nuisance and damage by the torrents flowing down from above. Hence these ramps and blockings, which would have prevented much of that water flowing into the lower region of the town, directing it instead into the Via dell’Abbondanza and channelling it out at the Sarno Gate. Part of this street may have been a ‘processional way’; another part was certainly a major drain.
