Using Archaeology to Interpret the Freedmen
in the Cena
Trimalchionis
Jared T. Benton
University of Arizona
When
Petronius wrote about rich freedmen in his Satyricon, he was obviously writing fiction and meant his characterizations
to be humorous. Yet the Roman reader would not have found them humorous
unless he drew upon stereotypes already in the popular consciousness. The
question arises then: how closely does the behavior of the freedmen at Trimalchio's
dinner resemble that of contemporary Roman freedmen? To
answer this question, scholars traditionally have turned to the representation
of rich freedmen in other literary works. But a scholar must also look
to the material evidence left by actual Roman freedmen. Some scholars,
such as Jane Whitehead (1994) and Gilbert Bagnani (1954), have taken this approach, but only to compare
the fictional descriptions of structures with actual structures. These
studies do not, however, examine Petronius' impetus to depict the freedmen
as he did. A comparison of this kind can provide insights into
how Petronius' characterizations would resonate with the contemporary reader's
own preconceptions.
This
paper will analyze three relevant types of monuments left by rich freedmen:
houses, public buildings, and tombs. At Pompeii, the houses of the
Vettii and of Epidius Rufus, when compared to Trimalchio's house, display
similarities in their decorative schemes. Public monuments, like the
inscription near the entrance to the temple of Isis at Pompeii, offer instructive
parallels to many of the beliefs expressed by the freedmen in the Cena
Trimalchionis. The tombs of freedmen, like that of Eurysaces
the baker in Rome, display preoccupations with career and death similar to
those of the fictional rich freedmen present at Trimalchio's dinner.
These
similarities suggest that Petronius' characterization of rich freedmen mirrors,
in exaggerated form, the more ostentatious behavior of some rich freedmen. This
sub-group created a stereotype for all freedmen, which Petronius then employed
in order to generate humor. But the Satyricon is not superficial. It functions on multiple
levels at once; at face value it affords humor, but it also carries deeper
social implications. For example, Trimalchio, himself a rich freedman, often
displays attributes considered to be admirable in the upper tiers of Roman
society. This ironic juxtaposition of the socially inappropriate and
appropriate presents a challenge to the free-born reader: if an ostentatious
freedman can take on admirable traits, what does that imply about the wealthy
aristocrat who lacks moral fiber?