We now map mega-regions that extend along highways far beyond the former boundaries of cities, along roads and through suburbs increasingly lack clear bounds. The extent of such cities seem oddly appropriate for forms of mapping that seem to lack respect for physical markers of bounds. These maps reflect the experience of their environments as networks more than sites, to be sure. It may be surprising to see the mapping of the ancient world as a similar network, and to try to understand the mobility of the ancient world and Mediterranean in terms of modern tools of mapping travel: tracing the extension of extra-urban areas along distended networks of inhabited paved space, indeed, suggests the morphing of cities from the past, and almost removes them from historical time or erase the familiar palimpsestic relation to known space, or the city as a space for walking.
We may be compelled to apply the same data driven images to ancient Rome, driven due to our own continuing and increased disorientation on the proliferating data maps. But does their logic maintain the complexity of time, space, and place in the ancient world, or how might it better attract interest, by casting the map as a site of investigating not only space, but time? Despite the limitations of their coverage of space, and the limited benefits of imagining the ability to measure times of travel or distances to monuments as a record of ancient space or Roman life, it is tempting to be satisfied with placing it in a network. For to do so offers a way of envisioning ancient Rome as a mega city and hub of transit. But the erasure that this brings in humanistic experience of the map is striking.
The risk of a loss of materiality is steep: for we seem to lose a sense of the presence of the map of the city, visualizing the distances of travel, costs of economic transit, and time of travel in a web of commercial exchange we both project back our own sense of disorientation. When we use modern notions such as that of the urban mobility fingerprint as Moovel labs did in concretely visualizing the medieval saying that “all roads lead to Rome” in its project of mapping distances from the ancient city, we run the risk of insisting on the transparency of data, reducing maps and the patttern of mapping to a substrate of spatial relations sufficient in an almost ahistorical sense, and risk asserting the authority of an app over material processes of building and mapping Rome across time.
In doing so, we may be trying to find mooring in the mapping of the past. We avoid the problem of mapping the presence of the ancient form of the city so long returned to be mapped, as a key to presence of the ancient city in the city, in ways that Rome was so long understood. The reipscription of the authority of Rome in the map–or from those classic images of the nineteenth century imagination, the Baedecker Guide, may posit mobility as fons et origo. And while we do want to illustrate or understand flows from the city, and the location of Rome in a broader Mediterranean and European space–by privileging flow, we wonder–
is there some loss of the materiality of the ancient world? For rather than show the city of Rome, so often refigured in almost encomiastic terms, by asserting its pride of place in a network, and celebrating the construction of its almost vegetal organic network of modernized roads in order to bring it closer to the viewer, there is a visual trick of transferring a dataset to a schematic rendering that flattens the complex human patterns of the past, and does so by obscuring the deeply humanistic layered nature of the map and of the past, so clearly preserved in the famous bifolium image of Rome, that old imperial city, in the 1493 Nuremberg Chronicle, based on a lost chorographic encomiastic of its buildings’ magnificence.
If we might consider the imperial schema of travel as a more exact map of space, the enhanced topographic rendering that calls attention to its place in a network, alters the intense interest that the mapping of the city’s place has held, so aptly illustrated back when the physician Hartman Schedel returned to his native Nuremberg, with woodcuts by Francesco Roselli and other Italians in hand, to assemble a new genealogy of the place of Germans on the outskirts of the Roman Empire, and to map the cities of Swabia as the heirs of Roman imperial claims. The symbolic authority of the city, long taken as akin ago a vessel of memory, gained broad symbolic authority as it was encoded in maps. In ways that are in danger of erasure by the generic symbology of a map that sizes vector files to suggest flow in an organic or unobstructed fashion, the material practices of mapping Rome have their own history, neglected in data visualizations’ relatively flat space,–not to mention the sense of a space removed from history that they create.
The deep history of the material practices of mapping Rome constitute something of a deep source of meaning and a source of fascination; mapping of the city the remained in the city, negotiating the presence of the antique in the city. Rather than disembody the routes of motion as defining the city, the images that embodied the material presence of the antique city was the dominant presence in a long history of mapping the city, whose ancient traces were preserved and excavated in the many maps of Rome made since before the Renaissance. Such maps, viewed in their historical context and continuity, preserve a sense of the form of the antique that provided a form as an actor for visitors to Rome, and a lure for the site of the continued presence of traces of the space of a historical Rome that exists among the modern city’s space. Indeed, maps may themselves offer the best ways to familiarize oneself to the material traces of orienting oneself to the presence of the antique that continue to inhabit its present. And the prestige that the Baedecker guide long held in the German imagination during the nineteenth century to orient educated travelers who were reprising Schedel’s Reise of cultural formation informed the brazen wartime announcement of the Nazi government that its Luftwaffe would target domestic populations in Britain by the landmarks meriting three stars in “Baedeker Guides” bombing historical cities in “Baedeker Raids”–those military operations designed to hit historic cities Exeter, Bath, York, Norwich and Canterbury. The threat led British and Allied attacks to target over a thousand historic cities of Germany that were themselves reduced to rubble by the end of the war, escalating the scale of human destructiveness, in a theater of destructive energy that was rooted not in aerial technologies alone, but the mateirality of the map–and designed to eliminate the very traces of historical treasures that the American Antiquities Commission hoped to avoid by reducing the list of targeted German cities.
The deeply affective ties to place that led to the escalation of the Baedeker Raids began from a sense of If practices of mapping demand to be placed in their distinct media. While these guides demand a post of their own, this post turns attention to how the media of mapping Rome gained particular sensitivity, as preserving access to the past, and of orienting viewers to a presence no longer present in the present, as most all maps of Rome effectively do. By considering the mapping of Rome in relation to datamaps, and the sense of presence that they encode, one almost seems obligated to begin from what may be the primary image–if not primal image–of the way that all roads lead to Rome, or were described to. If all roads lead to Rome in a deeply ahistorical sense in the middle ages, when the statement seems to have first appeared, the possibly medieval rendering of the ancient “Peutinger Map” or Tabula Peutingeriana, which presents Rome at the center of an acient road network–across the empire–and was suggested to be copied from the form of a large frieze on a building, but survives in a paper copy of distinctively distorted elongated form, reduced oceans to strips to foreground its road network.
1. Routes remain perhaps the oldest maps. Rarely are they understood as networks. The trick of topographic rendering of privileging the disposition of roads and their distances–measured in local units, but spanning the Empire–do not radiate, but extend laterally across mapped space. The form of the antique led to the eager the recovery of the prized Peutinger map of the peninsula, surviving in the copy of the Tabula Peutingeriana, that preserved, showing east-west routes at greater scale than north-south in dimensions of a marble frieze, more than a sheet of paper; its collapsing of a collection of routes inscribed into a peninsula as a seat of empire, placing the enthroned figure of Rome holding a globe at the head of a cursus publicus–as if to demonstrate how all roads lead Rome-ward or, more accurately, from Rome, emphasizing its legibility by replicating the left-to-right reading of space.
–as if in a comprehensive representation the cursus, where continuity is less present than the network, but the network visualized by making present criteria of measurement embedded in the map itself.
Rather than orienting readers by showing Rome as the center of a web of transit, that has its own life and coherence, the map’s oddly compressed format seems to have the imprint of the material place that it held, fittingly, as a record of the cursus publicus, on a frieze, if so probably etched in marble, showing the prominence of Rome and its port of Ostia not at the center of the peninsula, but in the enthroned figure. Rome occupies a place at the start and head of its cursus publicus, perhaps as a remnant of a global map prepared in Augustan Rome, which in the surviving thirteenth century copy digests data that may derive from the Agrippa map, but embodies it in the form of a marble frieze.
Transferred and kept on a sheet of paper since when the humanist Conrad Celtis discovered in in France, and presented humanist Konrad Peutinger with the treasured cartographic image in a surviving copy, the map was thought to be a fragment of a global map organized by Roman roads. It has been attempted to be returned to its material context in many alternative historical settings–hypotheses including Carolingian origins or, a marble frieze, to historicize the audiences it addressed–but in ways that preserve the centrality of its physical medium.
The problem of seeing the along map of the world, and the curiously elongated image of Italy, have only recently been revised, as ways that re-examine the humanist status of the map as an argument about space. But if the material form of the map has provoked repeated reflection, as much as the transparent reflection of spatial data by which our own data-driven world is increasingly obsessed, it reminds us of the material basis of the maxim of all roads leading to Rome, which the depiction of the cursus publicus so clearly embodied.
But the image of all roads leading to–or from–Rome is not, perhaps, the map that best expresses the place that the city has held in the humanist imagination. If the Tabula Peutingeriana offers an interrupted record of all roads leading to Rome continues to captivate, the presence of the ancient in Rome suggested a deeper problem of temporal mapping that data cannot capture, in part because it so relentlessly adopts and employs a present-day form of mapping to chart an elusive past.
The history with which the presence of maps that continued to process the antique in Rome certainly led to the fascination of uncovering the road network of the city. The presence of the elusive but ever-present antique in the city laid a basis for curiosity of times of travel in mapping the Empire, the maps of travel times on its system of roads is only one level of the building of Rome. Although the city’s status at the center of the empire provided a source of fascination, and a promise of classical recovery, to the humanist collector, the presence of ancient roadworks in the Tabula mirror the continued fascination with mapping presence of the antique in Rome, that have been a longstanding subject of fascination. While Rome remained the center of the Tabula, on the far left of the three strip maps of the peninsula compressed to a single sheet, the rendering of the peninsula’s network of roads omits the deep presence of the city’s ruins–the “city within the city”–in Rome, and the extent to which the mapping of that presence contributed to how Rome was seen.
Is deeper excavation of the spatial perception of those roads, and indeed of the inhabitation of the twelve via that radiate from Rome’s walls in such a symmetrical manner–the via Salaria, via Nomentana, via Tyburtina, via Latina, via Appia–even an adequate record of one’s attachment to its pasts?
Rather than viewing Rome as a center of transit, a humanist mapping of the city might entail map the sense of presence of the antique by which the city has long been appreciated and understood. The mapping of the presence of the past in Rome runs against the grain of data-driven visualizations, but might bring us to define the compelling presence of the antique in the city, challenging the notion of its primacy in a network of communication, to trace the place of the antique in the imagination of the city, as much as treating its sense of its place being impermanent.
Indeed, the presence of the city on any map must begin from the presence of the antique in the city, and the manner that maps of Rome shape our experience of the city–and serve to shape our sense of the distinction of Rome as a site within our imagination, and our sense of space. If the conceit that all roads lead to Rome has long and continues to occupy a significant space in our mental imaginary, as well as the European highway system–
–traveling or journeying to Rome offers a limited orientation to the rich humanist history of the mapping of its space, or even of the space of the Roman Empire, if the mapping of Rome omits any traces of its historical inhabitation, or the palpable presence of its ruins. These ruins, and their surviving remnants, drew many to Rome since the Renaissance, and has provided one of the most basic–if primal–forms of mapping the historical past, and of seeing evidence of the living presence of the concrete. Attracted by the multiple presences that seem to coexist within Rome’s space, in ways an archeological map cannot do complete justice, as knows any visitor challenged to grasp and orient themselves to the abundance of its underlying pasts present in its ruins.
2. Was the psychic proximity that Sigmund Freud described to Rome–a site whose attraction he was tempted to see as a site of attraction to death–indeed informed not by his visits to the city, but rather his own close attraction to the maps of the ancient city’s archeological ruins? Such maps would have provided the very horizon of expectations through which he oriented himself to the modern city, even before he had visited it for the first time. Freud repeatedly deferred a personal visit to Rome in his life,–when he was left explaining its disappointment “as all such fulfillments are when one has waited for them too long,” even though, in his previous writings on dreams and on the dream-life, he recorded five dreams of visiting Rome. If he held the city as a seat of Christendom, however, he must have experience its historical wealth primarily in maps.Continue reading