Claudius the God

by Robert Graves

  I shall tell you here of my only experience of Druidical magic. I once asked a Druid to show me his skill. He called for three dried peas and put them in a row across the palm of my outstretched hand. He said: ‘Without moving your arm, can you blow away the middle pea and not blow away the outer ones?’ I tried, but of course I could not my breath blew all three peas away. He picked them up and laid them in a row across his own palm. Then he held down the outer ones with the forefinger and little finger of the same hand and blew the centre one away easily. I was angry at being fooled. ‘Anyone could do that,’ I said. ‘That’s not magic.’

  He handed me the peas again. ‘Try it,’ he ordered.

  I began to do what he had done, but to my chagrin I found that not only could I not command enough breath to blow away the pea – my lungs seemed suddenly tightened – but that when I wanted to straighten out my bent fingers again I could not. They were tightly cramped against my palm and the nails were gradually driving into my flesh so that it was with difficulty that I refrained from crying out. The sweat was pouring down my face.

  He asked, ‘Is it so easy to do?’

  I answered ruefully: ‘Not when a Druid is present.’ He touched my wrist and my fingers recovered from their cramp.

  The candidate’s last test but one is to spend the longest night of the year seated on a rocking-stone called the ‘Perilous Seat’ which is balanced over a deep chasm in a mountain somewhere in the west of the island. Evil spirits come and talk to him all night and try by various means to make him lose his balance. He must not answer a word, but address prayers and hymns of praise to the Gods. If he escapes from this ordeal he is permitted to take the final test, which is to drink a poisoned cup and go into a death trance, and visit the Island of the Dead, and bring back from there such proofs of his visit as will convince the examining Druids that he has been accepted by the God of Life-in-Death as his priest.

  There are three ranks of Druid priests. There are those who have passed all the tests, the true Druids; then come the Bards, those who have passed in the bardic tests but have not yet satisfied the examiners in soothsaying, medicine, and magic; then come those who have satisfied the examiners in these latter tests, but have not yet taken their bardic degree – they are known as the Ovates or Listeners. It needs a bold heart to enter for the final tests, which result in the death of three candidates out of every five, I am informed, so most men are content enough with the degree of Bard or Ovate.

  The Druids, then, are the law-givers and judges and the controllers of public and private religion, and the greatest punishment that they can inflict is to interdict men from the holy rites. Since this excommunication is equivalent to sentencing men to perpetual extinction – for only by taking part in these rites can they hope to be reborn when they come to die – the Druids are all-powerful, and it is only a fool who will dare to oppose them. Every five years there is a great religious cleansing – like our five-yearly census – and in expiation of national sins human victims are burned alive in great wicker cages built to resemble men. The victims are bandits, criminals, men who have revealed religious secrets or have been guilty of any similar crime, and men whom the Druids accuse of having unlawfully practised magic to suit their private ends and of having blighted crops or caused a pestilence by doing so. The Druids at that time outlawed any man who had embraced the Roman religion or allied himself by marriage with a family that had done so. That, I suppose, they were entitled to do; but when it came to burning such people alive, then they had to be taught a lesson.

  They have two peculiarly holy places. The first is the island of Anglesey on the west coast, where their winter quarters are, among great groves of sacred oaks, and the sacred oak-log fire is kept burning. This fire, kindled originally by lightning, is distributed for the cremation of corpses, to ensure their reincarnation. The other sacred place is a great stone temple in the middle of Britain, consisting of concentric rings of enormous trilithic and monolithic altars. It is dedicated to the God of Life-in-Death, and from the New Year, which they reckon from the spring equinox, until midsummer, they hold their annual religious Games there. A red-haired young man is chosen to represent the God and is dressed in marvellous robes. While the Games last he is free to do exactly as he pleases. Everything is at his disposal, and if he takes a fancy to any jewel or weapon, the owner counts himself honoured and gives it up gladly. All the most beautiful girls are his playmates, and the competing athletes and musicians do everything they can to win his favour. Shortly before midsummer, however, he goes with the Arch-Druid, who is the representative of the God of Death, to an oak on which mistletoe grows. The Arch-Druid climbs the oak and cuts the mistletoe with a golden sickle, taking care that it does not touch the ground. This mistletoe is the soul of the oak, which then mysteriously withers away. A white bull is sacrificed. The young man is wrapped in leafy oak branches and taken to the Temple, which is so oriented that at dawn on Midsummer Day the sun strikes down an avenue of stones and lights up the principal altar where the young man is laid, fast bound, and where the Arch-Druid sacrifices him with the sharpened stem of the mistletoe. I cannot discover what eventually happens to the body, which for the present remains laid out on the stone of sacrifice, showing no sign of decay. But the priestess of Sulis, from a western town called the ‘Waters of Sulis’, where there are medicinal springs, comes to claim it at the autumn festival of farewell and the Goddess is then supposed to restore it to life. The God is said to go by boat to the western island where Nodons lives and to conquer him after a fierce fight. The winter storms are the noise of that fight. He reappears next year in the person of the new victim. The withered oak tree provides new logs for the sacred fire. At the autumn festival of farewell each society sacrifices its tribal animal, burning a wicker cage full of them, and all ritual masks and head-dresses are burned too. It is at this stone temple that the complicated initiation ceremony for new Druids takes place. It is said to involve the sacrifice of newly-born children. The temple stands in the centre of a great necropolis, for all Druids and men of high religious rank are buried here with ceremonies that ensure reincarnation.

  There are British battle-gods and goddesses too, but they have little connexion with the Druid religion and sufficiently resemble our own Mars and Bellona to make no description necessary.

  In France the centre of Druidism was at Dreux, a town lying to the west of Paris, some eighty miles from the Channel coast. Human sacrifices continued to be performed there just as if Roman civilization did not exist. Imagine, the Druids used to cut open the bodies of victims whom they had sacrificed to the God Tanarus and examine their entrails for auspices with as little compunction as you or I would feel in the case of a ram or sacred chicken! Augustus had not attempted to put down Druidism; he had merely forbidden Roman citizens to belong to secret societies or to attend Druidical sacrifices. Tiberius had ventured to publish an edict dissolving the Druidical order in France; but this edict was not intended to be literally obeyed, only to withhold Roman official sanction from any decisions arrived at or penalties imposed by a Druidical council.

  The Druids continued to cause us trouble in France, though many tribes now abandoned the cult altogether, and adopted our Roman religion. I was determined, as soon as I had conquered Britain, to strike a bargain with the Arch-Druid: in return for permission to conduct his religion in Britain in the customary way (though abstaining from any unfriendly preaching against Rome) he must refuse to admit French candidates for initiation into the Druidical order and must allow no British Druids to cross the Channel. Without priests, the religion would soon die out in France, where I should make illegal any Druidical ceremony or festival involving human sacrifice, and charge with murder all who were found to have taken part in one. Eventually, of course, Druidism would have to be stamped out in Britain too; but that need not be thought about yet.

  Chapter 17

  MY study of Julius Caesar’s commentaries on his two British campaigns made it clear to me tha
t unless conditions had changed considerably since his day it was possible to beat the Britons in any engagement by only a slight modification of our fighting tactics. Considerable forces, however, would have to be employed. It is a great mistake to start a campaign with only a couple of regiments, get them badly knocked about in attempting the work of four, and then send home for reinforcements, thereby giving the enemy a breathing space. It is best to start with as imposing a force as can be commanded and to strike as hard as possible.

  The British infantry are armed with broadswords and small leather bucklers. Man for man, they are the equals and even the superiors of the Romans, but their fighting value decreases with their numbers, as ours increases. In the clash of a battle a company of British warriors has no chance against an equal force of disciplined Romans. The Roman javelin, short stabbing sword, and long shield with its flanges for interlocking with neighbour shields, make an ideal equipment at close quarters. British arms are designed for single combat, but need plenty of space for manoeuvre. If the press of battle is too close to allow one to swing the broadsword handily and if the locking of enemy shields prevents one from dealing lateral strokes with it, it is of little use; and the small buckler is insufficient protection against javelin-thrusts.

  British noblemen fight from chariots like the Greek heroes at Troy, and like the early Latin chieftains. The chariot has now, of course, disappeared from civilized warfare and only remains as an emblem of high military rank or of victory. This is because cavalry has taken the place of chariotry, the breed of horses having greatly improved. In Britain there are few horses suitable for mounting cavalry. British chariots are drawn by small strong ponies, highly trained. They can be pulled up sharp even when travelling downhill at a good speed and turned right-about in a flash. Each chariot is a fighting-unit in itself. The driver and commander is the nobleman, who has two fighters with him in the chariot, and two or more runners, armed with knives, who keep up with the ponies. The fighters often run along the pole and stand balanced on the cross-piece. The runners try to hamstring the ponies of opposing chariots. A column of chariots driven at full speed will usually break an infantry line by dashing straight at it. But if the line seems disposed to stand its ground, the chariot column will wheel right past it, the fighting men raining down spears as they go by, and then turn in behind and launch another volley from the rear. When this manoeuvre has been repeated several times the charioteers withdraw to a safe place, and the fighting men, dismounting and now joined by infantry supports, lead these to a final attack. Should this attack fail, the chariots are once more manned and are ready to fight a rearguard action. The British chariot combines indeed, as Julius remarked, the celerity of cavalry with the stability of infantry. Naturally, enveloping tactics are much favoured by chariot squadrons. Naturally, too, the British suffer from the common fault of undisciplined fighting men – they will always go for plunder before destroying the main body of the enemy. I had to evolve some new tactical plan for dealing with the British chariotry: Julius’s French cavalry had been unable to hold them in check – perhaps he should have borrowed an idea from the enemy and used them in conjunction with light-armed infantry. But I could count on winning every infantry engagement.

  I decided that the largest force that the Empire could spare for the expedition would be four regular infantry regiments and four regiments of auxiliaries, together with 1,000 cavalry. After consultation with my army commanders I withdrew three regiments from the Rhine – namely, the Second, Twentieth, and Fourteenth – and one from the Danube, the Ninth. I entrusted the command of the expedition to Galba, with Geta as his Master of Horse, and planned it for the middle of April. But there was considerable delay in getting the transports built, and when these were ready Galba fell ill and I decided to wait for his recovery; by the middle of June he was still very feeble and I had regretfully to decide against waiting any longer. I gave his command to a veteran who had the reputation of being the cleverest tactician and one of the bravest men in the army, Aulus Plautius, a distant connexion of my first wife, Urgulanilla. He was a man in the late fifties and had been Consul fourteen years previously: old soldiers remembered him as a popular commander of the Fourteenth under my brother. He went to Mainz to take command of the regiments detailed for the expedition. The delay caused by Galba’s illness was the more unwelcome because news of the coming invasion, which had been kept a close secret until April, had now been carried over the Channel, and Caractacus and Togodumnus were busily preparing defensive positions. The Ninth Regiment had reached Lyons from the Danube some time before and two regiments of French auxiliaries and one of Swiss had long been under arms there too. I sent Aulus the order to march the Rhine regiments up to Boulogne, picking up a regiment of Batavian auxiliaries on his way – the Batavians are a German tribe living on an island at the mouth of the Rhine – and cross the Channel in the transports which he would find waiting there. The Lyons forces would arrive at Boulogne simultaneously. An unexpected difficulty arose. The Rhine regiments could not be persuaded to start. They said quite openly that they were very well off where they were and regarded the expedition to Britain as a dangerous and useless undertaking. They said that the Rhine defences would be seriously weakened by their removal – though I had brought the garrison there up to strength by brigading large forces of French auxiliaries with the remaining regiments, and by forming an entirely new regiment, the Twenty-second – and that the invasion of Britain was against the wishes of the God Augustus, who had permanently fixed the strategic boundaries of the Empire at the Rhine and Channel.

  I was at Lyons myself by this time – the middle of July – and would have gone to the Rhine in person to persuade the men to do their duty, but signs of unrest were showing themselves in the Ninth regiment too, and among the French, so I sent Narcissus, who was with me, there as my representative. It was really a foolish thing to do, but my fool’s luck gave it a happy ending. I had not quite realized how unpopular Narcissus was. It was commonly believed that I took his advice on every point and that he led me by the nose. Narcissus on his arrival at the Mainz camp greeted Aulus in rather an off hand way and asked him to parade the men before the Tribunal platform. When this was done he mounted it, puffed out his chest, and began the following speech: ‘In the name of our Emperor, Tiberius Claudius Caesar Augustus Germanicus. Men, you have been ordered to march to Boulogne, there to embark for an invasion of Britain. You have grumbled and made difficulties. This is very wrong. It is a breach of your oath to the Emperor. If the Emperor orders an expedition you are expected to obey and not to argue. I have come here to recall you to your senses.…’

  Narcissus was not speaking like a messenger but as though he were Emperor himself. Naturally this had an irritating effect on the men. There were shouts of ‘Get down from that Tribunal, you Greek valet’, and ‘We don’t want to hear what you have to say.’

  But Narcissus had a very good opinion of himself and embarked upon floods of reproachful oratory. ‘Yes,’ he said, ‘I am only a Greek, and only a freedman, but it seems that I know my duty better than you Roman citizens.’

  Suddenly someone shouted out, ‘Io Saturnalia’ and all the irritation vanished in a great roar of laughter. ‘Io Saturnalia’ is the cry that goes up on our All Fools’ Festival, which is celebrated annually in honour of the God Saturn. During the festival everything is topsy-turvy. Everyone has licence to say and do just as he likes. Slaves wear their masters’ clothes and order them about as though they were slaves. The noble is abased and the base is ennobled. Everyone now took up the cry ‘Io Saturnalia, Io Saturnalia! The Freedman is Emperor to-day.’ Ranks were broken and an absurd riot of jokes and horseplay started, in which first the captains, then one or two senior officers, and finally Aulus Plautius himself strategically joined. Aulus dressed up as a woman of the camp and bustled round with a kitchen cleaver. Four or five sergeants climbed up on the Tribunal and pretended to be rivals for Narcissus’s love. Narcissus was bewildered and burst into
tears. Aulus rushed to his rescue, swinging his cleaver. ‘You vile men,’ he screamed in falsetto, ‘leave my poor husband alone! He’s a worthy, respectable man! ‘He drove them off the platform and embraced Narcissus, whispering in his ear as he did so: ‘Leave this to me, Narcissus. They’re like a lot of children. Humour them now and afterwards you can do anything you like with them!’ He dragged Narcissus forward by the hand and said: ‘My poor husband isn’t quite himself, you see – he’s not accustomed to Camp wine and your rough ways. But he’ll be all right after a night in bed with me, won’t you, my poppet?’ He took Narcissus by the ear. ‘Now listen to me, husband! This Mainz is a tough place. It’s where mice nibble iron, and cocks blow the reveillez with little silver trumpets, and wasps carry javelins slung round their waists.’

  Narcissus pretended to be frightened – and he was frightened. But they soon forgot all about him. There were other games to play. When the fun was beginning to slacken, Aulus resumed his general’s cloak and called for a trumpeter and told him to blow the Attention. In a minute or two order was restored and he held up his hand for silence and made a speech:

  ‘Men, we’ve had our All Fools’ Day fun and we’ve enjoyed it, and now the trumpet has ended it. So let’s get back to work and discipline again. To-morrow I shall take the auspices, and if they are favourable you must be prepared to strike camp. We have to go to Boulogne, whether we like it or not. It’s our duty. And from Boulogne we have to go to Britain, whether we like it or not. It’s our duty. And when we get there we are going to fight a big battle, whether we like it or not. It’s our duty. And the Britons are going to get the worst beating of their lives, whether they like it or not. It’s their bad luck. Long live the Emperor!’ That speech saved the situation and there was no further trouble. Narcissus was able to leave the camp without further loss of dignity.