Konstantine Panegyres, The University of Melbourne

Imagine a summer holiday at a seaside resort, with days spent sunbathing, reading books, exploring nature and chatting with friends.

Sounds like it could be anywhere in Australia or New Zealand in January, doesn’t it?

This is also how the Roman emperor Julian spent his summers in the 4th
century CE. Towards the end of 357 CE, Julian wrote a letter to his friend Evagrius, telling him how he spent his holidays at his grandmother’s estate as a boy and young man:

Very peaceful it is to lie down there and glance into some book, and then, while resting one’s eyes, it is very agreeable to gaze at the ships and the sea.

When I was still hardly more than a boy I thought that this was the most delightful summer residence, for it has, moreover, excellent springs and a charming bath and garden and trees.

As Julian got older, though, he had less time for summer holidays. Work consumed him. Even when he was on a break, he couldn’t fully relax.

This might sound familiar, too. It seems very little has changed from the days of the ancient Greek and Roman empires when it comes to finding time to unwind – and being on holidays, too.

Finding time for a break

Taking time off was important in ancient Greek and Roman times. Even Greek and Roman slaves were permitted to take a few holidays each year.

Not everyone could enjoy their holidays, however.

In 162 CE, Marcus Aurelius, then emperor of Rome, took four days of holiday at a resort in Alsium, a city on the coast of modern-day Italy.

According to his friend Marcus Cornelius Fronto (c. 95-166 CE), though, the emperor could not stop working. In a letter, Fronto criticises Marcus for continuing to work hard rather than sleeping in, exploring the seaside, rowing on the ocean, bathing and feasting on seafood.

Fronto amusingly says that Marcus, rather than enjoy his holiday, has instead “declared war on play, relaxation, good living, and pleasure”.

Going to the seaside

Relaxing by the coast was one of the things people in ancient Greece and Rome most enjoyed doing in the summer.

The rich built summer residences on the coast, while people of all walks of life flocked to seaside resorts to enjoy the fresh air and cool water.

The orator Libanius (314-393 CE) wrote that the people who really enjoy life the most are those who have the freedom to “drive to their estates, visit other towns, buy land, and visit the seaside”.

Health tourism was also a popular reason why people came to the seaside. Many ancient doctors recommended sea water and air as cures for all kinds of health problems, especially those related to the skin and respiratory system.

For example, the doctor Aretaeus of Cappadocia (c. 150-200 CE) recommended bathing in sea water, wrestling on sand and living by the sea as therapies for those who get frequent headaches.

Travelling abroad

Visiting foreign places was another of the things people in ancient Greece and Rome most enjoyed doing on their summer holidays.

For the Romans, trips to see Greece – and in particular Athens – were especially popular.

The Roman general Germanicus (15 BCE–19 CE) went on a tour of Greece in 18 CE, travelling from Athens eastward to Euboea, Lesbos, the coast of Asia Minor and then to Byzantium and Pontus.

According to the Roman historian Tacitus, Germanicus was motivated by a desire to see famous ancient sites. Like many Romans, he was fascinated by the old stories of the Greek past, so he was “eager to make the acquaintance of those ancient and storied regions”.

Another popular destination for ancient Greeks and Romans was Egypt, which had always been regarded as a land of wonder.

Roman tourists could catch regular boats from Puteoli to the great Egyptian city Alexandria. The trip took anywhere from one to two weeks, stopping along the way in Sicily and Malta.

Once there, the highlights were typically the great Nile River and Pyramids. Tourists marvelled at the immense temples and walls of hieroglyphic writing.

When Germanicus visited Egypt in 19 CE, he was so curious about the meaning of the hieroglyphics that he asked an old Egyptian priest to translate some for him.

In Alexandria, another attraction was the tomb of Alexander the Great (356-323 BCE). His body was stored in honey in a coffin made of glass. Ordinary tourists were not allowed to visit it, but VIPs like Roman emperors were.

Tourists might also have enjoyed the different vibe in Alexandria. According to the Greek orator Dio of Prusa (c. 40-110/120 CE), the atmosphere in the coastal city was relaxed, with plenty of music, chariot racing and good food.

Lazy summer days

We can probably all relate to what the writer Pliny the Younger (61/62-112 BCE) said about his summer break.

Writing on a holiday in Tuscany, he said he can only work “in the lazy way to be expected during a summer holiday”. Working any other way was simply not possible. Many of us will be able to relate to that!

Konstantine Panegyres, McKenzie Postdoctoral Fellow, researching Greco-Roman antiquity, The University of Melbourne

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Caillan Davenport, Australian National University

As the New Year festivities fade, each January reminds us of the passage of time. There is a tendency to look back with regret at roads not taken, and perhaps even despair at what the future holds.

Yet this time of year can also encourage more positive reflection. It was probably in early January of 44 BCE that Marcus Tullius Cicero, the Roman politician, orator, and philosopher, sat down to write On Old Age.

At 62, Cicero had endured personal and political losses. The year before, his daughter Tullia had died from complications from childbirth (the baby likely dying soon after), and Cicero had divorced his second wife, Publilia.

The Roman Republic was likewise in a dire state, in Cicero’s opinion, since Julius Caesar had recently been (or was about to be) named dictator for life.

Even amid this turmoil, and in the face of his own mortality, Cicero took pains to defend the experience of old age from its critics and to point out its many positive aspects.

He did so by adopting the persona of Cato the Elder, one of the most prominent statesmen of the third and second centuries, who lived from 234-149 BCE until his death at the age of 85.

While it was common in Greece and Rome for philosophical treatises to be written in the voice of a historical figure, Cicero makes clear in this book that the opinions of this character “Cato” represent his own views on old age.

The virtues of old age

Cicero addresses four criticisms of old age. The first two are that it forbids active pursuits and weakens the body. His forthright response is as applicable today as 2000 years ago:

It is not by muscle, speed, or physical dexterity that great things are achieved, but by reflection, force of character, and judgement; in these qualities old age is usually not only not poorer, but is even richer.

Cicero points out that the Roman senate derives its name from the fact that it was originally an assembly of old men, or senes in the original Latin. Older people have the wisdom, judgement, and experience necessary for good government.

Even the accusation that the memory dims with old age can be challenged, he suggests. Mental faculties only decline if they are unused; occupations such as language learning can help the mind stay sharp. (Cato talks about studying Greek in his twilight years).

As for strength, Cicero says that there are different kinds of vigour needed. An old man has already served his country in war, so that type of strength is no longer required (and in any case, a weak body can often be blamed on a dissolute youth!). But an old man’s voice can still resonate powerfully and make its point eloquently.

Landcare over lust

The third criticism of old age is that it lacks sensual pleasures. Lust, Cicero says, is the worst vice of youth and we should rejoice in its passing.

For carnal pleasure hinders deliberation, is at war with reason, blindfolds the eyes of the mind, so to speak, and has no fellowship with virtue.

The same goes for other types of indulgence, such as eating and drinking:

Old age lacks the heavy banquet, the loaded table, and the oft-filled cup; therefore it also lacks drunkenness, indigestion, and loss of sleep.

One can derive enjoyment from many activities in old age, such as studying science or the law, writing poetry, and similar pursuits that stimulate the mind. Cicero has the character of Cato discuss his own personal source of delight: tending to the land.

The real Cato did indeed write a work, On Agriculture, which was essentially a guide to estate management for the wealthy. The cultivation of vines is a particular joy, writes Cicero:

But, that you may know what affords the recreation and delight of my old age, I will say that vine-culture gives me a joy of which I cannot get too much. […] Are not the results obtained from mallet-shoots, sprouts, cuttings, divisions, and layers enough to afford wonder and delight to any man?

The final charge levelled against old age is that it means one is near to death. This can be easily dismissed, according to Cicero, because death can happen at any age.

Nay, even youth, much more than old age, is subject to the accident of death; the young fall sick more easily, their sufferings are more intense, and they are cured with greater difficulty. Therefore few arrive at old age, and, but for this, life would be lived in better and wiser fashion. For it is in old men that reason and good judgement are found, and had it not been for old men no state would have existed at all.

Life is transitory. We should make the best use of the time we have to live honourably, take delight in our good fortune, and face the inevitable with steadfastness. We can take comfort in the fact that our achievements will be remembered after we perish.

Lessons for today?

Throughout the treatise, Cicero successfully advocates for the dignity and value of growing old. He masterfully defends old age against many of the stereotypical charges still levelled against the elderly in the modern world.

But, the critics say, old men are morose, troubled, fretful, and hard to please; and, if we inquire, we shall find that some of them are misers, too. However, these are faults of character, not of age.

And yet we must remember that Cicero and his proxy character Cato were both extremely wealthy, aristocratic politicians who constituted a privileged minority in the Roman Republic. This criticism is addressed early on in the work:

For amid utter penury, old age cannot be a light thing, not even to a wise man; nor to a fool, even amid utmost wealth, can it be otherwise than burdensome.

This justification allows Cicero to develop his argument about the importance of virtue and good character extending well into old age. It reflects the fact that his intended audience was other wealthy men like him (the dedicatee of his book, his friend Titus Pomponius Atticus, was a fabulously rich businessman in his sixties).

Throughout the work, all the examples provided for the reader to emulate are great men from Greece, Rome, and neighbouring regions, such as the philosophers Plato and Pythagoras and the generals Scipio Africanus and Fabius Maximus, who fought against Hannibal in the Second Punic War.

This is a far cry from the world of the labourer or farmer working to feed his family. As classicist Tim Parkin has shown, there was no state support system for the elderly in ancient Rome and all assistance had to come from one’s relatives.

Silent on women and slaves

There is no discussion in On Old Age of the experience of women of any social status. We hear nothing about how the perils of childbearing cut many women down in their prime nor the situation of elderly widows, who were committed to looking after their children and grandchildren.

Though women were often traded and bartered as wives, Roman society still idolised the univira – literally the “one-man woman” – who never remarried after their husband’s death.

Nor is any mention made of the enslaved population who supported the leisurely retirement which Cicero so idolised or did all the hard labour on the estates owned by Cato. In his work On Agriculture, the real Cato wrote that “the old slave, the sick slave, and whatever else is superfluous” should be sold off, lest they compromise the workings of the estate.

Some enslaved people were able to buy their freedom, like Gaius Iulius Mygdonius, whose epitaph recorded that he was a Parthian, captured and enslaved by Romans in his youth. “From my boyhood onwards, I sought to reach old age”, he wrote on his tombstone, a poignant reminder of the adversity which he faced as human chattel.

Cicero’s work offers us salutary reminders about the joys of old age, but we should never forget that he represents the voice of privilege. For most Romans, men and women, free and enslaved, it was a daily struggle just to survive.

Caillan Davenport, Professor of Classics and Head of the Centre for Classical Studies, Australian National University

This article is republished from The Conversation under a Creative Commons license. Read the original article.