Moregine bracelet

Last updated
Gold Roman bracelet in the shape of a snake found at Moregine, near Pompeii. It is inscribed "dominus ancillae suae
" on the inside. Pompeii Ruins Gold Bracelet from Pompeii (48442962776).jpg
Gold Roman bracelet in the shape of a snake found at Moregine, near Pompeii. It is inscribed "dominus ancillae suae" on the inside.

In November 2000, an archaeological excavation at Moregine, to the south of Pompeii, discovered the body of a woman with several pieces of gold jewellery, including a gold bracelet in the shape of a snake. The bracelet, inscribed "dom(i)nus ancillae suae" ("the master to his very own slave girl"), has been interpreted variously as a gift to a domestic slave, a slave prostitute, or a free woman from her lover.

Contents


At the Murecine/Moregine site was a large Roman hotel or hospitium . [1] The Murecine Silver Treasure and the Tablets (providing a unique record of business transactions) were also discovered there. [2] [3]

Discovery

The Moregine bracelet was discovered in an excavation of November 2000. [4] It was found in the remains of an inn, [5] on the body of a woman aged about 30 at the time of her death. [4] The bodies of another adult woman and three children were found alongside her. [4] It is likely that they were fleeing Pompeii following the earthquakes which preceded the eruption of Vesuvius, and were killed at the beginning of the eruption. [6]

The bracelet is the "best known and most debated" artefact found, but was one of twelve pieces of gold jewellery either worn by the woman or in a bag found with the body. [7] [a] The bag also contained some gold coins. [9] It is not certain whether all of these valuables were owned by the woman who was found carrying them or if she had looted them in her escape from Pompeii, though Jennifer Baird suggests that her wearing the snake bracelet indicates a possible personal connection. [8]

Description

The bracelet is gold, about eight centimeters in diameter and weighs around 500 grams. [10] It is a flattened band which is designed to wrap three times around the wearer's arm. [8] The bracelet has a head and tail carved to look like a snake, with glass-paste eyes and engraved scales. [8]

Inscription

On the inside of the bracelet is an inscription, near the head of the snake, [11] reading "dom(i)nus ancillae suae" [12] ("the master to his very own slave girl"). [13] The words are divided by interpuncts, and "II" is used in place of "E". [14] It is not possible to determine when the bracelet was inscribed. [15]

The bracelet's inscription, and its implications for the status of the woman wearing it, have been the subject of much academic discussion. [16] Several possible interpretations of this inscription have been put forward, including that it was a gift to a domestic slave or a freedwoman from her master, or to a slave prostitute from a client; that it was worn by a slave prostitute as part of her role, and owned by her master; or that it was a gift between free lovers using slavery as a metaphor for love. [11] [17] Though the interpretation of the bracelet as a gift to a slave has often been seen as evidence of affection between masters and slaves, Jennifer Baird has criticised this view as downplaying the violence and exploitation of ancient slavery. [18]

If the owner of the bracelet was a freedwoman, the bracelet may have been given on the occasion of her manumission; in this case the use of the word "ancilla" might allude to her continued dependency as a manumitted slave upon her former master. [19] Alternatively, if she was a slave, it may have formed part of her peculium . [20] The gift of such valuable jewellery to a slave may have been used to demonstrate the wealth of her master: Courtney Ward draws a parallel between the bracelet of the Moregine woman and Terence's play Heauton Timorumenos , where a character owns ten slave girls, all of whom are dressed in expensive clothes and jewellery. [21]

Notes

  1. Jennifer Baird describes the woman as wearing a hair clip and a ring on her left hand; [8] Meredith Nelson says she was a second snake-shaped bracelet, a ring, and the remains of a necklace. [5]

Related Research Articles

Concubinage is an interpersonal and sexual relationship between two people in which the couple does not want to, or cannot, enter into a full marriage. Concubinage and marriage are often regarded as similar, but mutually exclusive.

<span class="mw-page-title-main">Jewellery</span> Form of personal adornment

Jewellery consists of decorative items worn for personal adornment such as brooches, rings, necklaces, earrings, pendants, bracelets, and cufflinks. Jewellery may be attached to the body or the clothes. From a western perspective, the term is restricted to durable ornaments, excluding flowers for example. For many centuries metal such as gold often combined with gemstones, has been the normal material for jewellery, but other materials such as glass, shells and other plant materials may be used.

<span class="mw-page-title-main">Slavery and religion</span>

Historically, slavery has been regulated, supported, or opposed on religious grounds.

<span class="mw-page-title-main">House of the Vettii</span> House in Pompeii, Italy

The House of the Vettii is a domus located in the Roman town Pompeii, which was preserved by the eruption of Mount Vesuvius in 79 AD. The house is named for its owners, two successful freedmen: Aulus Vettius Conviva, an Augustalis, and Aulus Vettius Restitutus. Its careful excavation has preserved almost all of the wall frescos, which were completed following the earthquake of 62 AD, in the manner art historians term the Pompeiian Fourth Style. The House of Vetti is located in region VI, near the Vesuvian Gate, bordered by the Vicolo di Mercurio and the Vicolo dei Vettii. The house is one of the largest domus in Pompeii, spanning the entire southern section of block 15. The plan is fashioned in a typical Roman domus with the exception of a tablinum, which is not included. There are twelve mythological scenes across four cubiculum and one triclinium. The house was reopened to tourists in January 2023 after two decades of restoration.

<span class="mw-page-title-main">Homosexuality in ancient Rome</span> Sexuality in ancient Rome

Homosexuality in ancient Rome often differs markedly from the contemporary West. Latin lacks words that would precisely translate "homosexual" and "heterosexual". The primary dichotomy of ancient Roman sexuality was active /dominant / masculine and passive /submissive / feminine. Roman society was patriarchal, and the freeborn male citizen possessed political liberty (libertas) and the right to rule both himself and his household (familia). "Virtue" (virtus) was seen as an active quality through which a man (vir) defined himself. The conquest mentality and "cult of virility" shaped same-sex relations. Roman men were free to enjoy sex with other males without a perceived loss of masculinity or social status as long as they took the dominant or penetrative role. Acceptable male partners were slaves and former slaves, prostitutes, and entertainers, whose lifestyle placed them in the nebulous social realm of infamia, so they were excluded from the normal protections afforded to a citizen even if they were technically free. Freeborn male minors were off limits at certain periods in Rome.

<span class="mw-page-title-main">Slavery in ancient Rome</span>

Slavery in ancient Rome played an important role in society and the economy. Unskilled or low-skill slaves labored in the fields, mines, and mills with few opportunities for advancement and little chance of freedom. Skilled and educated slaves—including artisans, chefs, domestic staff and personal attendants, entertainers, business managers, accountants and bankers, educators at all levels, secretaries and librarians, civil servants, and physicians—occupied a more privileged tier of servitude and could hope to obtain freedom through one of several well-defined paths with protections under the law. The possibility of manumission and subsequent citizenship was a distinguishing feature of Rome's system of slavery, resulting in a significant and influential number of freedpersons in Roman society.

<span class="mw-page-title-main">Volga trade route</span> Historical trade route that connected Northern Europe with the Caspian Sea

In the Middle Ages, the Volga trade route connected Northern Europe and Northwestern Russia with the Caspian Sea and the Sasanian Empire, via the Volga River. The Rus used this route to trade with Muslim countries on the southern shores of the Caspian Sea, sometimes penetrating as far as Baghdad. The powerful Volga Bulgars formed a seminomadic confederation and traded through the Volga river with Viking people of Rus' and Scandinavia and with the southern Byzantine Empire Furthermore, Volga Bulgaria, with its two cities Bulgar and Suvar east of what is today Moscow, traded with Russians and the fur-selling Ugrians. Chess was introduced to Medieval Rus via the Caspian-Volga trade routes from Persia and Arabia.

<span class="mw-page-title-main">Slavery in Africa</span> Historical slavery in Africa

Slavery has historically been widespread in Africa. Systems of servitude and slavery were once commonplace in parts of Africa, as they were in much of the rest of the ancient and medieval world. When the trans-Saharan slave trade, Red Sea slave trade, Indian Ocean slave trade and Atlantic slave trade began, many of the pre-existing local African slave systems began supplying captives for slave markets outside Africa. Slavery in contemporary Africa is still practised in some parts despite it being illegal.

<span class="mw-page-title-main">Lupanar</span> Ruined brothel in Pompeii, Italy

The Lupanar is the ruined building of an ancient Roman brothel in the city of Pompeii. It is of particular interest for the erotic paintings on its walls, and is also known as the Lupanare Grande or the "Purpose-Built Brothel" in the Roman colony. Pompeii was closely associated with Venus, the ancient Roman goddess of love, sex, and fertility, and therefore a mythological figure closely tied to prostitution.

<span class="mw-page-title-main">Temple of Isis (Pompeii)</span> Roman temple dedicated to Isis

The Temple of Isis is a Roman temple dedicated to the Egyptian goddess Isis. This small and almost intact temple was one of the first discoveries during the excavation of Pompeii in 1764. Its role as a Hellenized Egyptian temple in a Roman colony was fully confirmed with an inscription detailed by Francisco la Vega on July 20, 1765. Original paintings and sculptures can be seen at the Museo Archaeologico in Naples; the site itself remains on the Via del Tempio di Iside. In the aftermath of the temple's discovery many well-known artists and illustrators swarmed to the site.

<span class="mw-page-title-main">The Bible and slavery</span>

The Bible contains many references to slavery, which was a common practice in antiquity. Biblical texts outline sources and the legal status of slaves, economic roles of slavery, types of slavery, and debt slavery, which thoroughly explain the institution of slavery in Israel in antiquity. The Bible stipulates the treatment of slaves, especially in the Old Testament. There are also references to slavery in the New Testament.

<span class="mw-page-title-main">Pompeii</span> Ancient city near modern Naples, Italy

Pompeii was a city in what is now the municipality of Pompei, near Naples, in the Campania region of Italy. Along with Herculaneum, Stabiae, and many surrounding villas, the city was buried under 4 to 6 m of volcanic ash and pumice in the eruption of Mount Vesuvius in 79 AD.

<span class="mw-page-title-main">Slavery in Spain</span>

Slavery in Spain began in the 15th century and reached its peak in the 16th century. The history of Spanish enslavement of Africans began with Portuguese captains Antão Gonçalves and Nuno Tristão in 1441. The first large group of African slaves, made up of 235 slaves, came with Lançarote de Freitas three years later. In 1462, Portuguese slave traders began to operate in Seville, Spain. During the 1470s, Spanish merchants began to trade large numbers of slaves. Slaves were auctioned at market at a cathedral, and subsequently were transported to cities all over Imperial Spain. This led to the spread of Moorish, African, and Christian slavery in Spain. By the 16th century, 7.4 percent of the population in Seville, Spain were slaves. Many historians have concluded that Renaissance and early-modern Spain had the highest amount of African slaves in Europe.

<span class="mw-page-title-main">Slavery in the Byzantine Empire</span>

Slavery was common in the early Roman Empire and Classical Greece. It was legal in the Byzantine Empire but it was transformed significantly from the 4th century onward as slavery came to play a diminished role in the economy. Laws gradually diminished the power of slaveholders and improved the rights of slaves by restricting a master's right to abuse, prostitute, expose, and murder slaves. Slavery became rare after the first half of 7th century. From 11th century, semi-feudal relations largely replaced slavery. Under the influence of Christianity, views of slavery shifted: by the 10th century slaves were viewed as potential citizens, rather than property or chattel. Slavery was also seen as "an evil contrary to nature, created by man's selfishness", although it remained legal.

<span class="mw-page-title-main">Boscoreale Treasure</span>

The Boscoreale Treasure is a large collection of exquisite silver and gold Roman objects discovered in the ruins of the ancient Villa della Pisanella at Boscoreale, near Pompeii, southern Italy. Consisting of over a hundred pieces of silverware, as well as gold coins and jewellery, it is now mostly kept at the Louvre Museum in Paris, although parts of the treasure can also be found at the British Museum.

<span class="mw-page-title-main">Jewels of Diana, Princess of Wales</span> Collection of jewels

Diana, Princess of Wales, owned a collection of jewels both as a member of the British royal family and as a private individual. These were separate from the coronation and state regalia of the crown jewels. Most of her jewels were either presents from foreign royalty, on loan from Queen Elizabeth II, wedding presents, purchased by Diana herself, or heirlooms belonging to the Spencer family.

<i>Ancillae</i> Female domestic slave

Ancillae (plural) were female house slaves in ancient Rome, as well as in Europe during the Middle Ages.

<span class="mw-page-title-main">Islamic views on concubinage</span> Muslim perspectives on retaining concubines

In classical Islamic law, a concubine was an unmarried slave-woman with whom her master engaged in sexual relations. Concubinage was widely accepted by Muslim scholars in pre-modern times. Most modern Muslims, both scholars and laypersons, believe that Islam no longer permits concubinage and that sexual relations are religiously permissible only within marriage.

<i>Contubernium</i> Quasi-marital relationship involving slaves

In ancient Rome, contubernium was a quasi-marital relationship between two slaves or between a slave (servus) and a free person who was usually a former slave or the child of a former slave. A slave involved in such a relationship was called contubernalis, the basic and general meaning of which was "companion".

References

  1. M. Mastroroberto, "Una visita di Nerone a Pompei: le deversoriae tabernae di Moregine", in A. D’Ambrosio, P. G. Guzzo and M. Mastroroberto (eds), Storie da un’eruzione. Exhib. Catalogue Naples–Bruxelles 2003–2004, 2003, pp. 479–523
  2. Clements, Peter and Michael. "Murecine". AD79eruption. Archived from the original on 6 August 2020. Retrieved 18 August 2019.
  3. "Esplora murecine". Ermes Multimedia. Retrieved 18 August 2019.
  4. 1 2 3 Baird 2015, p. 166.
  5. 1 2 Nelson 2021, p. 221.
  6. Nappo 2012, p. 94.
  7. Berg 2021, p. 200.
  8. 1 2 3 4 Baird 2015, p. 167.
  9. Baird 2015, pp. 166–167.
  10. Baird 2015, pp. 167–168.
  11. 1 2 Baird 2015, p. 168.
  12. D'Ambrosio 2001, p. 974.
  13. Edmondson 2011, p. 353.
  14. Guzzo & Scarano Ussani 2001, p. 982.
  15. Guzzo & Scarano Ussani 2001, p. 986.
  16. Berg 2018, p. 210.
  17. Berg 2018, p. 210, n.91.
  18. Baird 2015, pp. 164–166.
  19. Berg 2017, p. 33, 51.
  20. Nelson 2021, p. 222.
  21. Ward 2021, p. 104.

Works cited