The most recent celebration under the Republic was in the six hundred and seventh year from the foundation of the City, and the only celebration that had taken place since then was Augustus’s in the seven hundred and thirty-sixth year. The year of Augustus’s celebration could not be justified as marking the hundredth or hundred-and-tenth year from the previous celebration, nor as marking the death of the last man who had taken part in it; nor could it be understood as a date arrived at by calculation from Publicola’s time, reckoning in 100 or 110 year terms. Augustus, or rather the Board of Fifteen, his religious advisers, were reckoning from a supposed first celebration of the Games in the ninety-seventh year from the foundation of the City. I admit that in my history of his religious reforms I had accepted this date as the correct one, but only because to criticize him on this important point would have got me into serious trouble with my grandmother Livia. The fact was (not to go into the matter in detail) that his reckoning was incorrect even if the first celebration had taken place when he said it did, which was not so. I reckoned forward from Publicola’s festival in natural cycles of 110 years (for this clearly was what a cycle meant to Publicola himself) until I reached the six hundred and ninetieth year from the foundation of the City. That was when the last celebration A.D. 46 should have really taken place, and then not again until the eight hundredth year, the date which we have just reached in this story, namely, the seventh year of my own monarchy.
Now, each cycle has a certain fatal character, which is given it by the events of the inaugurating year. The first year of the previous cycle had been marked by the birth of Augustus, the death of Mithridates the Great, Pompey’s victory over the Phoenicians and his capture of Jerusalem, Catiline’s unsuccessful attempt at a popular revolution, and Caesar’s assumption of the office of High Pontiff. Is it necessary for me to point out the significance of each of these events? that for the next cycle our arms were destined to be successful abroad, and the Empire to be greatly extended, popular liberty to be suppressed, and the Caesars to be the mouthpieces of the Gods? Now it was my intention to expiate the sins and crimes of this old cycle, and inaugurate a new one with solemn sacrifices. For it was in this year that I counted on completing my work of reform. I would then hand the government of a now prosperous and well-organized nation back to the Senate and People, from whom it had so long been withheld.
I had thought the whole plan out in detail. It was clear that government by the Senate under Consuls elected annually had great disadvantages: the single-year term was not long enough. And the Army did not wish to have its Commander-in-Chief constantly changed. My plan, briefly, was to make a free gift to the nation of the Privy Purse, except so much of it as was needed to support me as a private citizen, and the Imperial lands, including Egypt, and to introduce a law providing for a change of government every fifth year. The ex-Consuls of the previous five-year period together with certain representatives of the People and of the Knights would form a cabinet to advise and assist one of their number, chosen by religious lot and known as the Consul-in-Chief, in the government of the country. Each member of the cabinet would be responsible to the Consul-in-Chief for a department corresponding with the departments that I had been building up under my freedmen, or for the government of one of the frontier provinces. The Consuls of the year would act as a link between the Consul-in-Chief and the Senate, and would perform their usual duties as appeal judges; the Protectors of the People would act as a link between the Consul-in-Chief and the People. The Consuls would be elected from the Senatorial order by popular election, and in national emergencies recourse would be had to a plebiscite. I had thought out a number of ingenious safeguards for this constitution and congratulated myself that it was a workable one: my freedmen would remain as permanent officials in charge of the clerical staff, and the new government would benefit by their advice. Thus the redeeming features of monarchical government would be retained without prejudice to republican liberty. And to keep the Army contented I would embody in the new constitution a measure providing for a bounty of money to be paid every five years, proportionate to the success of our arms abroad and to the increase of wealth at home. The governorships of home provinces would be distributed between knights who had risen to high command in the Army, and senators.
For the present I told nobody of my plans, but continued with a light heart at my work. I was convinced that as soon as I proved by a voluntary resignation of the monarchy that my intentions had never been tyrannical and that such summary executions as I had ordered had been forced on me, I would be forgiven all my lesser errors for the sake of the great work of reform that I had accomplished, and all suspicions would be put to rest. I told myself: ‘Augustus always said that he would resign and restore the Republic: but somehow he never did, because of Livia. And Tiberius always said the same, but somehow he never did, because he was afraid of the hatred that he had earned by his cruelty and tyranny. But I really am going to resign: there’s nothing to prevent me. My conscience is clear, and Messalina’s no Livia.’
These Saecular Games were celebrated not in the summer, as on previous occasions, but on the twenty-first of April, the Shepherds’ Festival, because that was the very day on which A.D. 47 Romulus and his shepherds had founded Rome 800 years before. I followed Augustus’s example in not making the Gods of the Underworld the only deities addressed; though the Tarentum, a volcanic cleft in Mars Field, which was the traditional place for the celebration and was said to be one entrance to Hell, was converted into a temporary theatre and illuminated with coloured lights and made the centre of the Festival. I had sent heralds out some months before to summon all citizens (in the old formula) ‘to a spectacle which nobody now living has ever seen before, and which nobody now living shall ever see again’. This provoked a few sneers, because Augustus’s celebration of sixty-four years previously was remembered by a number of old men and women, some of whom had actually taken part in it. But it was the old formula, and it was justified by Augustus’s celebration not having been performed at the proper time.
On the morning of the first day the Board of Fifteen distributed to all free citizens, from the steps of Jove’s temple on the Capi-toline Hill and Apollo’s on the Palatine, torches, sulphur, and bitumen, the instruments of purification; also wheat, barley, and beans, some to serve as an offering to the Fates and some to be given as pay to the actors taking part in the festival. Early morning sacrifices had been simultaneously offered in all the principal temples of Rome, to Jove, Juno, Neptune, Minerva, Venus, Apollo, Mercury, Ceres, Vulcan, Mars, Diana, Vesta, Hercules, Augustus, Latona, the Fates, and to Pluto and Proserpine. But the chief event of the day was the sacrifice of a white bull to Jove and a white cow to Juno, on the Capitol, and everyone was expected to attend this. Then we went in procession to the Tarentum theatre and sang choruses in honour of Apollo and Diana. The afternoon was taken up by chariot races and wild-beast hunts and sword-fighting in the Circus and amphitheatres and scenic games in honour of Apollo in the theatre of Pompey.
At nine o’clock that night, after a great burning of sulphur and sprinkling of holy water in consecration of the whole of Mars Field, I sacrificed three male lambs to the Fates on three underground altars built by the bank of the Tiber, while a crowd of citizens with me waved their lighted torches, offered their wheat, barley, and beans, and sang a hymn of repentance for past errors. The blood of the Lambs was sprinkled on the altars and their carcasses burned. At the Tarentum theatre more hymns were then sung and the expiatory part of the festival gone through with appropriate solemnity. Then scenes from Roman legend were acted, including a ballet illustrative of the fight between the three brothers Horatius and the three brothers Curiatius which was said to have occurred close by on the day of the first celebration of the Games by the Valerian family.
The next day the noblest matrons in Rome, headed by Messalina, assembled on the Capitol and performed supplications to Juno. The Games continued as on the previous day: 300 lions and 100 be
ars were killed in the amphitheatre, not to mention bulls and numerous sword-fighters. That night I sacrificed a black hog and a black pig to Mother Earth. On the last day Greek and Latin hymns were sung in chorus in the sanctuary of Apollo by three times nine beautiful boys and maidens, and white oxen were sacrificed to him. Apollo was so honoured because his oracle had originally ordered the institution of the Festival. The hymns were to implore the protection of Apollo, his sister Diana, his mother Latona, and his father Jove, for all cities, towns, and magistrates in the whole Empire. One of them was Horace’s famous ode composed in honour of Apollo and Diana, which did not have to be brought up to date, as you might have supposed: in fact, one verse of the hymn was more appropriate than when it was first composed:
Moved by the solemn voice of prayer
Both deities shall make great Rome their care,
Benignly turn the direful woes
Of famine and of weeping war
From Rome and noble Caesar far,
And pour them on our British foes.
Horace had written that at a time when Augustus contemplated a war against Britain, but it never came off, so the British were not officially our foes, as they now were.
More sacrifices to all the Gods, more chariot races, sword-fights, wild-beast hunts, athletic contests. That night at the Tarentum I sacrificed a black ram, a black sheep, a black bull, a black cow, a black boar, and a black sow, to Pluto and Proserpine; and the Festival was over for another 110 years. It had gone through without a single error or evil omen of any sort being reported. When I asked Vitellius whether he had enjoyed the Festival, he said: ‘It was excellent and I wish you many happy returns of the day.’ I burst out laughing and he apologized for his absent-mindedness. He had unconsciously been identifying Rome’s birthday with mine, he explained, but hoped that the phrase might prove an omen of life prolonged for me to a remarkable and vigorous old age. But Vitellius could be very disingenuous: I believe now that he had thought the joke out weeks beforehand.
To me the proudest moment of the whole festival was on the afternoon of the third day, when the Troy Game was performed on Mars Field and my little Britannicus, then only just six years old, took part in the skirmish with boys twice his age and managed his pony and his weapons like a Hector or Caractacus. The people reserved their loudest cheers for him. They commented on his extraordinary likeness to my brother Germanicus, and prophesied splendid triumphs for him as soon as he was old enough to go to the wars. A grand-nephew of mine also took part in the Games, a boy of eleven, the son of my niece Agrippinilla. His name was Lucius Domitius,* and I have mentioned him before, but only in passing. The time has now come for a fuller account of him.
He was the son of that Domitius Ahenobarbus (or Brassbeard), my maternal cousin, who had the reputation of being the bloodiest-minded man in Rome. Bloody-mindedness ran in the family, like the red beard, and it was said that it was no wonder they had brass beards, to match their iron faces and leaden hearts. When a young man Domitius Ahenobarbus had served on Gaius Caesar’s staff in the East and had killed one of his own freedmen by locking him up in a room with no water to drink and nothing but salt fish and dry bread to eat, because he had refused to get properly drunk at his birthday banquet. When Gaius heard of this he told Domitius that his services were no longer needed and that he no longer counted him among his friends. Domitius returned to Rome, and on the way back, in a freak of petulance, suddenly spurred his horse along a village street on the Appian Way and deliberately ran down a child who was playing in the road with its doll. Again, once in the open Market Place, he picked a quarrel with a knight to whom he owed money, and gouged out one of his eyes with his thumb. My uncle Tiberius made a friend of Domitius in the latter years of his reign: for he deliberately cultivated the society of the cruel and base, with the object, it is supposed, of feeling somewhat virtuous by comparison. He married Domitius to his adoptive granddaughter, my niece Agrippinilla, and there was one child of the marriage, this Lucius. Congratulated by his friend on the birth of an heir, Domitius scowled: ‘Spare your congratulations, blockheads. If you had any real patriotism you’d go to the cradle and strangle the child at once. Don’t you realize that Agrippinilla and I between us command all the known vices, human and inhuman, and that he’s destined to grow up the most detestable imp that ever plagued our unfortunate country? That’s not guesswork, either: have any of you seen his horoscope? It’s enough to make you shudder.’ Domitius was arrested on the double charge of treason and incest with his sister Domitia – of course, that meant nothing in Tiberius’s time, it was a mere formality. Tiberius died opportunely and he was liberated by Caligula. Not long afterwards Domitius himself died, of the dropsy. He had named Caligula in his will as young Lucius’s co-heir, leaving him two-thirds of the estate. When Agrippinilla was banished to her island, Caligula seized the rest of the estate too, so Lucius was now practically an orphan and quite unprovided for. However, his aunt Domitia took care of him. (She must not be confused with her sister, Domitia Lepida, Messalina’s mother.) She was a woman who gave herself wholly to pleasure and only bothered about young Lucius because of a prophecy that he would one day become Emperor: she wanted to stand in well with him. It is a comment on Domitia’s character that the three tutors to whom she entrusted his education were a Syrian ex-ballet-dancer, who shared Domitia’s favours with a Tyrolese ex-sword-fighter, this same ex-sword-fighter, and her Greek hairdresser. They gave him a fine popular education.
When two years later Agrippinilla returned she felt so little maternal feeling for her son that she told Domitia that he might as well stay with her for another few years; she would pay well to have the responsibility taken off her hands. I intervened and made Agrippinilla take him home; she took the tutors too, because Lucius was unwilling to come without them, and Domitia had other lovers. Agrippinilla also took Domitia’s husband, an ex-Consul, and married him, but they soon quarrelled and separated. The next event in Lucius’s life was an attempt to assassinate him while he was taking his afternoon siesta: two men walked in at the front door unchallenged by the porter, who was also taking his siesta, went upstairs, found nobody about in the corridors, wandered along until they saw a slave sleeping in front of a bedroom door which they decided must be the one that they were looking for, went in, found Lucius asleep in his bed, drew their daggers, and tiptoed close. A moment later they came rushing out again screaming: ‘The snake, the snake!’ Though the household was alarmed by the noise no effort was made to stop them, and they escaped. What had frightened them was the sight of a cobra’s skin on Lucius’s pillow. He had been wearing it wound around his leg as a cure for scrofula, from which he suffered greatly as a child, and I suppose had been playing with it before he went to sleep. In the darkened room it looked like a live cobra. I have since supposed that the assassins were sent by Messalina, who hated Agrip-pinilla but did not, for some reason or other, dare to bring any charge against her. At any rate, the story went round that two cobras stood on guard at Lucius’s bed, and Agrippinilla encouraged it. She enclosed the snakeskin in a gold snake-shaped bracelet for him to wear and told her friends that it had indeed been found on the pillow and must have been sloughed there by a cobra. Lucius told his friends that he certainly had a cobra guard, but that it was probably an exaggeration to say that it was a double-guard: he had never seen more than a single cobra. It used to drink from his water-jug. No more attempts were made to assassinate him.
Lucius, as well as Britannicus, resembled my dear brother Germanicus, who was his grandfather, but in this case it was a hateful resemblance. The features were almost identical, but the frank, noble, generous, modest character that beamed from Germanicus’s face was supplanted here by slyness, baseness, meanness, vanity. And yet most people were blinded to this by the degenerate refinement he had made of his grandfather’s handsome looks: he had an effeminate beauty that made men warm to him as they would to a woman; and he knew the power of his beauty only too well, and took as long every m
orning over his toilet, especially over his hair, which he wore quite long, as his mother or his aunt. His hairdresser tutor tended his beauty as jealously as the head gardener in the Gardens of Lucullus tended the fruit on the famous peach wall or the unique white-fleshed cherry-tree which Lucullus had brought from the Black Sea. It was strange to watch Lucius on Mars Field doing military exercises with sword, shield, and spear: he handled them correctly enough, as his Tyrolese sword-fighter tutor had taught him, yet it was less a drill than a ballet-dance. When, at the same age, Germanicus was doing his exercises, one could always in imagination hear the clash of battle, trumpets, groans, and shouts, and see the gush of German blood; with Lucius one only heard the rippling applause of a theatre audience and saw roses and gold coins showered on the stage.
But enough of Lucius for the moment. A more pleasant topic is my improvement of the Roman alphabet. In my previous book I explained about the three new letters that I had suggested as necessary for modern usage: consonantal u, the vowel between i and u corresponding with Greek upsilon, and the consonant which we have hitherto expressed by bs or ps. I had intended to introduce these after my triumph, but then postponed the matter until the new cycle should start. I announced my project in the Senate on the day following the Saecular Games, and it was favourably received. But I said that this was an innovation which personally affected everyone in the Empire and that I did not wish to force my own ideas on the Roman people against their will or in a hurry, so I proposed to put the matter to a plebiscite in a year’s time.
Claudius the God Page 46
