These Roman customs are very ancient. Later Romans deemed them as ancient as Rome itself, and, though such patriotic traditions belong rather to politics than to history, we find the actual customs well established when our knowledge first becomes full, about 200 B.C.[[53] ] The Roman camp, for example, had reached its complex form long before the middle of the second century, when Polybius described it in words. Here, one can hardly doubt, are things older even than Rome. Scholars have talked, indeed, of a Greek origin or of an Etruscan origin, and the technical term for the Roman surveying instrument, groma, has been explained as the Greek word 'gnomon', borrowed through an Etruscan medium. But the name of a single instrument would not carry with it the origin of a whole art, even if this etymology were more certain than it actually is. Save for the riddle of Marzabotto (p. 61), we have no reason to connect the Etruscans with town-planning or with the Roman system of surveying. When the Roman antiquary Varro alleged that 'the Romans founded towns with Etruscan ritual', he set the fashion for many later assertions by Roman and modern writers.[[54] ] But he did not prove his allegation, and it is not so clear as is generally assumed, that he meant 'Etruscan ritual' to include architectural town-planning as well as religious ceremonial.

These are Italian customs, far older than the beginnings of Greek influence on Rome, older than the systematic town-planning of the Greek lands, and older also than the Etruscans. They should be treated as an ancestral heritage of the Italian tribes kindred with Rome, and should be connected with the plan of Pompeii and with the far older Terremare. Many generations in the family tree have no doubt been lost. The genealogy can only be taken as conjectural. But it is a reasonable conjecture.

In their original character these customs were probably secular rather than religious. They took their rise as methods proved by primitive practice to be good methods for laying out land for farming or for encamping armies. But in early communities all customs that touched the State were quasi-religious; to ensure their due performance, they were carried out by religious officials. At Rome, therefore, more especially in early times, the augurs were concerned with the delimitation alike of farm-plots and of soldiers' tents. They testified that the settlement, whether rural or military, was duly made according to the ancestral customs sanctioned by the gods. After-ages secularized once more, and as they secularized, they also introduced science. It was, perhaps, Greek influence which brought in a stricter use of the rectangle and a greater care for regular planning.

It may be asked how all this applies to the planning of towns. We possess certainly no such clear evidence with respect to towns as with respect to divisions agrarian or military. But the town-plans which we shall meet in the following chapters show very much the same outlines as those of the camp or of the farm plots. They are based on the same essential element of two straight lines crossing at right angles in the centre of a (usually) square or oblong plot. This is an element which does not occur, at least in quite the same form, at Priene or in other Greek towns of which we know the plans, and it may well be called Italian. We need not hesitate to put town and camp side by side, and to accept the statement that the Roman camp was a city in arms. Nor need we hesitate to conjecture further that in the planning of the town, as in that of the camp, Greek influence may have added a more rigid use of rectangular 'insulae'. When that occurred, will be discussed in Chapter VI.

Whether the nomenclature of the augur, the soldier and the land-commissioner was adopted in the towns, is a more difficult, but fortunately a less important question. Modern writers speak of the cardo and the decumanus of Roman towns, and even apply to them more highly technical terms such as striga and scamnum. For the use of cardo in relation to towns there is some evidence (p. 107). But it is very slight, and for the use of the other terms there is next to no evidence at all.[[55] ] The silence alike of literature and of inscriptions shows that they were, at the best, theoretical expressions, confined to the surveyor's office.[[56] ]

[ CHAPTER VI ]
ITALIAN TOWN-PLANNING:
THE LATE REPUBLIC AND EARLY EMPIRE

During the later Republic and the earlier Empire many Italian towns were founded or re-founded. To this result several causes contributed. Like the Greeks before them, the Romans of the Republic sent out from time to time compact bodies of emigrants whenever the home population had grown too large for its narrow space. These bodies were each large enough to form a small town, and thus each migration meant—or might mean—the foundation of a new town full-grown from its birth. The Greeks generally established new and politically independent towns. The Romans followed another method. Their colonists remained subject to Rome and constituted new centres of Roman rule, small quasi-fortresses of Roman dominion in outlying lands. Often the military need for such a stronghold had more to do with the foundation of a 'colonia' than the presence of too many mouths in the city. Cicero, speaking of a 'colonia' planted at Narbo (now Narbonne) in southern Gaul about 118 B.C., and planted perhaps with some regard to an actual overflow of population in contemporary Rome, calls it nevertheless 'a colonia of Roman citizens, a watch-tower of the Roman people, a bulwark against the wild tribes of Gaul'. Those words state very clearly the main object of many such foundations under Republic and Empire alike.

Another reason for the establishment of 'coloniae' may be found in the history of the dying Republic and nascent Empire. During the civil wars of Sulla, of Caesar and of Octavian, huge armies were brought into the field by the rival military chiefs. As each conflict ended, huge masses of soldiery had to be discharged almost at once. For the sake of future peace it was imperative that these men should be quickly settled in some form of civic life in which they would abide. The form chosen was the familiar form of the 'colonia'. The time-expired soldiers were treated—not altogether unreasonably—as surplus population, and they were planted out in large bodies, sometimes in existing towns which needed population or at least a loyal population, sometimes in new towns established full-grown for the purpose. This method of dealing with discharged soldiers was continued during the early Empire, though it was then employed somewhat intermittently and the 'coloniae' were oftener planted in the provinces than in Italy itself; indeed the establishment of Italian 'coloniae', as distinct from grants of colonial rank by way of honour, almost ceased after A.D. 68.

It is not easy to determine the number of such new foundations of towns in Italy. Some seventy or eighty are recorded from the early and middle periods of the Republic—previous to about 120 B.C.; Sulla added a dozen or so; Octavian (Augustus) in his earlier years established or helped to establish about thirty.[[57] ] But these figures can hardly represent the whole facts. The one certainty is that, through the causes just detailed, a very large number of the Italian towns were either founded full-grown or re-founded under new conditions during the later Roman Republic and the earlier Empire. Few towns in Italy developed as Rome herself developed, expanding from small beginnings in a slow continuous growth which was governed by convenience and opportunism and untouched by any new birth or systematic reconstruction.

Coincident with these processes of urban expansion, we find, in many towns which can be connected with the later Republic or the Empire, examples of a definite type of town-planning. This type has obvious analogies with earlier Italy and with the town-planning of the Greek world, but is also in certain respects distinct from either. The town areas with which we have now to deal are small squares or oblongs; they are divided by two main streets into four parts and by other and parallel streets into square or oblong house-blocks ('insulae'), and the rectangular scheme is carried through with some geometrical precision. The 'insulae', whatever their shape—square or oblong—are fairly uniform throughout. Only, those which line the north side of the E. and W. street are often larger than the rest (pp. 88, 125).[[58] ] The two main streets appear to follow some method of orientation connected with augural science. As a rule, one of them runs north and south, the other east and west, and now and again the latter street seems to point to the spot where the sun rises above the horizon on the dawn of some day important in the history of the town.[[59] ]