Roman Republics

Harriet I. Flower,Harriet I. Flower

• Publisher: Princeton University Press
• Year: 2011
• ISBN:
  9781400831166
• Topic: Histoire
• Subtopic: Histoire de la Rome antique

From the Renaissance to today, the idea that the Roman Republic lasted more than 450 years--persisting unbroken from the late sixth century to the mid-first century BC--has profoundly shaped how Roman history is understood, how the ultimate failure of Roman republicanism is explained, and how republicanism itself is defined. In Roman Republics, Harriet Flower argues for a completely new interpretation of republican chronology. Radically challenging the traditional picture of a single monolithic republic, she argues that there were multiple republics, each with its own clearly distinguishable strengths and weaknesses. While classicists have long recognized that the Roman Republic changed and evolved over time, Flower is the first to mount a serious argument against the idea of republican continuity that has been fundamental to modern historical study. By showing that the Romans created a series of republics, she reveals that there was much more change--and much less continuity--over the republican period than has previously been assumed. In clear and elegant prose, Roman Republics provides not only a reevaluation of one of the most important periods in western history but also a brief yet nuanced survey of Roman political life from archaic times to the end of the republican era.

Part One

FRAMEWORK

I

INTRODUCTION

Periodization and the End of the Roman Republic

By the mid-first century BC, the republican form of government at Rome had effectively collapsed. Out of this collapse there emerged, in the aftermath of civil war, first the dictatorship of Caesar and then the principate of Augustus. In a swift and striking transformation, a political system founded upon principles fundamentally opposed to monarchy was replaced by a system monarchical in all but name. So far, the narrative is simple—and would not be questioned by any historian ancient or modern.

Mary Beard and Michael Crawford (1999)

The entire discussion that follows is based on the fundamental idea that periodization is essential to historical thinking and writing. In other words, it is periodization that makes an account of the past “history,” as opposed to some other form of description, narrative, or commemoration. Periodization is, therefore, the most basic tool of the historian and must inevitably serve as the first premise from which any further analysis of a series of events will proceed.¹ Dividing past time into historically meaningful segments serves the same function as the punctuation in a sentence and the paragraphing on a page. We no longer write the way the ancient Romans and Greeks did, often without punctuation marks and sometimes even without any breaks between words. Just as punctuation articulates sentences, so too does periodization shape meaning even as it builds the foundation and framework of the critical message that is being communicated. Hence this study will argue, albeit often implicitly, that periodization is of vital importance to the historian and can too easily be taken for granted. We have chosen to think of history in terms of chronological periods, whether large or small, but we must delineate these with care and deliberation, for they will inevitably determine much that follows from the basic framework for interpretation that they propose.

It would be possible to keep a yearly chronicle of the community's past events, in the same way that the Roman pontifex maximus had his annual bulletin of community happenings published on whitened boards outside his house near the Forum, at the center of community life.² Such a record of annual magistrates, floods, famines, eclipses, food prices, and local happenings would not, however, be a history in the modern sense. By its very nature it could not trace patterns across years or discuss more than the events of a single year or season at a time. Even when these pontifical records were eventually published (whether around 120 or not until the time of Augustus), in the eighty books known as the Annales Maximi, they would have provided what amounted to no more than the raw material for subsequent writers of history. Their spare record, limited focus, and lack of analysis made them little more than chronologically ordered lists of the types of events that were of traditional concern to successive Roman high priests and their communities.³

By contrast, the characteristic funerals of the office-holding families in Rome brought past magistrates and their achievements to life in the political space of the Forum in the middle of the city.⁴ When a Roman magistrate who had held high office (as aedile, praetor, consul, or censor) died, he and all of his office-holding ancestors were represented in the funeral procession by actors wearing wax masks and the garb denoting the highest office held by each man. This parade of ancestors preceded the body of the deceased to the Forum, where the members of that venerable procession sat once more on their ivory chairs of office to listen to the funeral oration (laudatio) celebrating the life of the man to be buried that day. The speech also celebrated the political careers and achievements of all of the earlier office-holding family members, who were now represented and commemorated anew. This pageant of Rome's past—a vital element in republican political culture, as Polybius attests in the mid-second century—created a timeless memory world in which deceased relatives from every previous age processed and spoke and sat together.⁵ Yet the spectacle of Rome's political funerals, with the accompanying rhetoric of the funeral oration that was delivered from the speaker's platform (rostra) in the Forum, failed to create an “historical” account of the kind that the modern historian writes.⁶

A truly “historical” account needs to move beyond an annual community chronicle or a lively pageant of a family's famous names, to consider how subsequent generations can best understand and describe the past in its complex patterns of stability and change. To designate something as “history” is to transcend its particular contemporary concerns and the immediacy of its everyday politics. History takes the longer view. This is obviously relatively easy for us to do with republican Rome, a lost world that now lies more than two thousand years behind us. However, our impressions are influenced, inspired, and sometimes impeded by the chronologies and concerns of the ages and thinkers that lie between us and the Romans. Every generation needs to (re)consider the past in terms of its own perspective, in a way that will make sense to a contemporary audience and advance historical analysis beyond the set of standard questions that every schoolchild must face.

Periodization in historical terms is intrinsically and inevitably anachronistic, and this fact should be openly acknowledged.⁷ The Romans in antiquity did not think of their lives in terms of the phases and divisions that modern historians use. Too often, however, a chronological scheme seems to take on a life of its own. Although contemporary events continue to unfold in a pattern that is by definition easier to characterize with hindsight, historians still tend to credit the Romans with more insights than they could reasonably have had at the time. By contrast, my study sets out to construct a periodization that is based entirely on hindsight and that is explicitly characterized as such. It does not aim to address in any detail the Romans' own sense of time (Zeitbewuβtsein) or the spirit of any given age (Zeitgeist).⁸ Nor is this discussion intended to be a study of the historiography of the Roman Republic, either in its contemporary authors or during the imperial period.⁹ All these fascinating and worthwhile subjects can be pursued elsewhere.

History is not itself a story about time but one that is set in time. In reconstructing this story, dating schemes are the essential tools of research and analysis. Having a unified dating system that can relate the past experiences of ancient cultures to our own times is as essential as using a map to describe where Rome is in the physical world. In this way, chronology has been appropriately characterized as a “time map.”¹⁰ Yet the dating system we now use was not invented until the sixth century AD, and thus does not belong to classical antiquity at all.¹¹ It is the product of another world and of a mentality not based on the heritage and identity of the individual city-state as expressed by its own local calendar. Despite the fact that our dating system fails in its original aim to identify the exact time when Jesus was born, our unified chronology is undoubtedly highly useful and has become indispensable. Its importance is reflected in the choice by many to relabel this same system of dating as BCE (Before the Common Era) and CE (Common Era) instead of BC and AD, as if it could indeed have a universal application outside the history of Christianity. Nevertheless, the system remains in many ways an arbitrary one, however useful and ubiquitous it has become. Historians need to make use of it, while being aware of its consequences and limitations.

The unique and essentially eccentric nature of this dating system emerges in relation to the BC (BCE) period, the time frame that includes the whole span of the Roman Republic under discussion here. No other dating system has a scheme of classifying time as simply “before” a central event or zero hour, a method that consequently involves counting down toward the moment when the actual period under discussion (the Christian era) is said to start. It goes without saying that no ancient Roman could have imagined such a description of time. Moreover, our dating system takes no account of the irregularities and eventual breakdown in the Romans' own calendar, especially by the mid-40s, when Julius Caesar saw calendar reform as a matter of immediate concern even amid the many other political and military issues that he faced.¹²

Given the completely “anachronistic” way in which we now describe Roman time, it is surprising how well our dating system works, in terms of both centuries and decades, the units that we use to classify our own history. The centennial years that stand out according to this system—such as 500, 400, 300, 200, 100 (BC)—are useful in considering change in Roman politics and culture. Similarly, the lifetime of Cicero, which falls in the era best documented by far, can even be divided up for discussion into decades, as it is in the insightful chapters in the second edition of The Cambridge Ancient History.¹³ Consequently, it makes sense for us to use our own dating system to give shape to past time, even as we must always acknowledge that the picture we are creating is our own, not a Roman one.

The shaping of time naturally corresponds to the scale of periodization that is envisaged. Long, sweeping periods of history may seem impressive and monumental at a distance, but they tend to distort and mislead by associating a variety of times with each other in schemes that are essentially not accurate or even plausible. According to this type of very generalized periodization scheme, to use a modern example, the history of the American republic since 1776 would constitute a single historical era. In recognition of the inaccuracy of such broad definitions, the label “Late Antiquity” has recently been criticized as being subject to an unwarranted extension in both directions.¹⁴ Eventually the definition of such a period risks becoming virtually meaningless, if it is not based on well-articulated and accepted criteria. Similarly, the Greek “Dark Age” of about five hundred years between about 1200 and 700 has come under increasing scrutiny as regards its origins and development in scholarly discourse.¹⁵ As a category, it may tell us more about the history of classical scholarship than it does about life in Greece. The designation of a time in ancient history as “Classical” continues to raise issues, even as it asserts the enduring value of tradition in scholarship.¹⁶

Consequently, any study of republican Rome should really start from the realization that the traditional span of the Republic (509 to 49, or 43, or 27), covering 450 years or more, is ultimately unwieldy and uninformative when treated as a single time period. No one would deny that the city of Rome, together with its government and its presence abroad, changed beyond recognition within this period, much more so even than in the half-millennia that preceded and followed it.¹⁷ In this sense the “Republic,” whether as a time period or a form of government, created the Rome that we study as a subject in world history. Although most other towns in central Italy did not differ much from Rome around the year 500, they have become obscure and insignificant, subjects of interest only to local historians.

The history of modern thinking about Roman republicanism is a huge topic in its own right that is not essential to the purposes of this essay.¹⁸ The study of republican Rome was put on a new footing by Niccolò Machiavelli with his book (published in 1531) about the first decade of Livy. Like many other political theorists, Machiavelli looked to the Romans for advice on politics in his own time and did not attempt to distinguish different phases of republican history in antiquity. The influence of Polybius' history (especially Book 6), which was in circulation again in Europe from around 1415, was important in shaping political thought about a single Republic and was supported by the monumental lists of republican consuls found in Rome in 1546 (the Fasti Capitolini from the Augustan age). From the point of view of periodization, however, the most influential figure seems to have been the Italian humanist Carlo Sigonio (ca. 1524-84), who thought of republican history in terms of cycles of growth and decay.¹⁹

The monolithic republican chronology is especially misleading for beginners and other nonspecialists with an interest in the history of Rome. In English, “republic” can and does refer both to a political system and to the time period it occupies, in a way that can produce a somewhat circular argument and is inaccurate, given that several episodes within this period—such as the decemvirate in the fifth century, or Sulla's dictatorship in the first—are distinctly “unrepublican” in tone and feel. A simplified chronology does not, in other words, make Rome a more accessible object for a history lesson in the modern world. A useful analogy is provided by the Peloponnesian War between Athens and Sparta (431-404), which Thucydides strongly and persuasively argues was a single war lasting twenty-seven years. Most have accepted his reasoning, and this has led to standard essay questions on the causes of “the war.” The conflict, however, can just as usefully be seen as several shorter wars, and this is certainly how many Greeks of the fifth and fourth centuries would have understood their political history.²⁰

But how can we assign a chronological span to the Roman Republic without first knowing how to describe it? In other words, which comes first, the political analysis or the time map? In fact, the Romans themselves did not really have a vocabulary of political terms to analyze their changing civic landscape: it is this situation that has shaped subsequent, modern ways of talking about Rome. The Latin term res publica, from which we derive our word “republic,” can mean both the political community (politeia) itself and its increasingly characteristic system of government.²¹ On a basic level, res publica simply means “government with participation of the governed” rather than anarchy or tyranny, both understood as forms of lawlessness. With these words Romans who came after the end of the hereditary monarchy defined the new government as the “public matter.” In modern terms, the phrase may seem vague, but it does contain the seeds of the political ideas that developed in Rome after the expulsion of the kings.

Res publica makes perfect sense in terms of Roman political culture and the gradual evolution of a civic community that was based on the equality of adult male citizens within an established system of law and on the ability of each citizen to participate in person in the various voting units, whether the units were based on tribes or on army divisions. Closely related to the concept of this shared political space was the very Roman idea of the citizen's stake in the community, represented by private land ownership guaranteed by the state and by the citizen landowner's corresponding service in the community's army. Equally significant was the drafting of a written law code that was publicly displayed and available to every citizen, originally in the form of the Twelve Tables of the mid-fifth century. Hence res publica also implies transparency, openness, and due process, rather than secrecy and individual power used behind closed doors for personal goals.²²

The term res publica also suggests the unity of all citizens in a shared civic community that transcends the social divisions of class, neighborhood, or family. Such a community is fundamentally at odds with the whole concept of political parties that divide citizens into permanent factions or allegiance groups. In practice, however, the system that expressed these ideas developed slowly after the end of the monarchy. It is characteristic of Roman politics that it did not produce either individual lawgivers or prophets who implemented republican revolutions at specific times, as so often happe...