Pausanias_Travel_Writing_in_Ancient Greece [Maria_Pretzler]

Pausanias: Travel Writing in Ancient Greece
Romans, albeit Romans with an increasing interest in Greek culture.
Roman buildings adorned the cities, Roman taxes, laws and magistracies
had a strong influence on an individual’s public life, and Roman sanctuaries
and festivals, particularly those connected to the imperial cult, were
introduced alongside older Greek traditions. Life in the Roman empire of
Pausanias’ time meant security, prosperity and, for the provincial upper
class, a growing influence within the empire. In this period an increasing
proportion of the provincial élite obtained Roman citizenship, and it was
no longer impossible for a Greek to reach senatorial status, or even the
consulship. 75
Pausanias seems particularly impressed with Antoninus
Pius for allowing Roman citizens to leave their fortune to sons who did not
themselves have citizenship. 76 It seems likely that Pausanias had some
personal interest in this particular change in the law, but this is all he ever
says about Roman citizenship – not enough to allow any conclusions about
his own citizen status. 77
Pausanias’ attitude to the Romans has long been a matter of discussion.
Individual conclusions depend on the interpretation of a number of seemingly
inconsistent remarks in the Periegesis which are easily emphasised,
interpreted or dismissed to create a particular impression. Pausanias’
approach clearly does not follow a single line: he reports historical events
and gives his judgement according to the circumstances. 78 The Romans’
role in Greek history, with particular reference to specific individuals, is
seen in a rather negative light, 79 and it was regrettable that Greece was no
longer free, especially because, for Pausanias, freedom was key to the
great cultural achievements of Greece which still defined the culture and
intellectual pursuits of educated Greeks in his own time. 80 The Romans
are, however, not blamed for the downfall of Greece. The actual cause of
decline was Greek disunity and treachery as well as the actions of the
Macedonians. 81 Pausanias deplores the Roman practice of looting ancient
art, particularly when sacred images were taken for art collections. 82 The
imperial cult is usually mentioned only in passing, but sometimes it
appears as an intrusion in older historical or sacred spaces, and, as we
have already seen, Pausanias thought that the deification of human beings
in his own time was mere flattery, a pale imitation of earlier myths. 83 New
Roman cities such as Patrai and especially Nikopolis, both founded by
Augustus, are criticised because the settlement process brought about
great changes in the surrounding regions. 84
Pausanias actually speaks
about ‘those whose inhabitants moved because of the misfortune of Roman
rule’. 85 Pausanias’ strong statement is possible in the context of his indignation
about Augustus’ foundations and it need not refer to the situation
in his own time, but it shows that Pausanias could find it appropriate to
connect ‘misfortune’ and ‘Roman rule’. In other respects, however,
Pausanias had come to terms with the Romans of his own time: whatever
the grim facts of the past, the ruling power had made amends for its
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