Rome's Greatest Defeat

by Adrian Murdoch

  ROME’S

  GREATEST

  DEFEAT

  ROME’S

  GREATEST

  DEFEAT

  MASSACRE IN THE TEUTOBURG FOREST

  ADRIAN MURDOCH

  First published in 2006 by Sutton Publishing

  This edition published by The History Press 2008

  Reprinted in 2009, 2010, 2012

  The History Press

  The Mill, Brimscombe Port

  Stroud, Gloucestershire, GL5 2QG

  www.thehistorypress.co.uk

  This ebook edition first published in 2013

  All rights reserved

  © Adrian Murdoch, 2008, 2013

  The right of Adrian Murdoch, to be identified as the Author of this work has been asserted in accordance with the Copyrights, Designs and Patents Act 1988.

  This ebook is copyright material and must not be copied, reproduced, transferred, distributed, leased, licensed or publicly performed or used in any way except as specifically permitted in writing by the publishers, as allowed under the terms and conditions under which it was purchased or as strictly permitted by applicable copyright law. Any unauthorised distribution or use of this text may be a direct infringement of the author’s and publisher’s rights, and those responsible may be liable in law accordingly.

  EPUB ISBN 978 0 7524 9455 5

  Original typesetting by The History Press

  For Susy

  Contents

  Maps

  Family Trees

  Introduction

  This Savage Forest

  One

  The Tangled Paths of War

  Two

  A Wolf or a Shepherd?

  Three

  Pore Benighted ’Eathen

  Four

  This Terrible Calamity

  Five

  Give Me Back My Legions!

  Six

  Germany’s Might

  Seven

  A Second Troy

  Appendix

  The Finds

  Notes

  Select Bibliography

  Maps

  Family Trees

  INTRODUCTION

  This Savage Forest

  Bones were all he could see. Although the German soil had reclaimed most of the traces, he was standing in the remains of what had been a marching camp. The ditches had slowly silted up and weeds had grown back over the boundaries and the fort’s streets. Not even the charred traces of campfires had survived. Six years previously three legions, three cavalry battalions and six auxiliary units had died around here. Some 14,000 men had been wiped out in a matter of days.

  It was dangerous, an indulgence almost, to come here. It had been a brutal and gruelling year. He and his legions had been on campaign since the spring. He had first seen off the Chatti, a tribe that lived in what would become the state of Hesse, razing their capital and destroying their farmland. Then he had savaged the area around Münster in a combined cavalry, infantry and marine assault that had paralysed the enemy.

  And now, in the early autumn of AD 15, he was here. In his mind’s eye he could see how the surviving cavalry and infantry had formed up in the cutting rain under the barbarian onslaught, as their colleagues built some protection. He could hear the trumpets of the heralds blasting out orders and centurions shouting at legionaries as they constructed a marching fort; tough veterans trying to rally shaken groups of soldiers with that same mixture of humour and contempt common to every army, doing anything to keep their minds off what could happen. It was the might of the Roman army working like clockwork, manoeuvres that every soldier present would have practised many, many times before.

  He only had four legions with him today. His deputy, Aulus Caecina Severus, was currently patrolling the surrounding area with another four legions as planned. With any luck they should have been reconnoitring for ambushes, checking the passes and making the swamps and waterways safe with bridges and causeways.

  He rode on. Ahead the second redoubt – the word ‘camp’ was too generous – spoke of dying men and of desperate and hurried construction. All that remained was a partially collapsed rampart and a shallow ditch. This could not contain three legions; it was space for hundreds, not thousands of men. This was the place for a last stand. The field was strewn with the remains of men. Some skeletons lay on their own, some in clusters, their bones now whitened and impersonal. Yet even after five German summers it was still obvious that the legionaries lay where they had fallen, some making a last stand, others caught trying to escape.

  It was the perfect spot for an ambush, this unforgiving German landscape, along the main west–east road from the mid-Weser to the safety of the Roman camps and nascent towns on the lower Rhine. Near the remains of the camp he could see the 6km-long narrow pass, the via dolorosa along which Legions XVII, XVIII and XIX had marched to their deaths. The army had been funnelled along an uneven and difficult path, clogged with drifting sand and only 200m wide in places, with the oak- and beech-lined Kalkriese Mountain to one side, the waterlogged Great Moor on the other.

  Some of the survivors of the disaster showed their commander around. They pointed out the stained and scorched altars. It was here that the Germans, under the command of the turncoat Arminius, had burned the tribunes and first-rank centurions alive. They reported, blow by blow, how the three eagles, Rome’s military standards, had been captured. They pointed out where senior officers had been killed. This is where Numonius Vala was cut down from his horse while trying to make a break for the river; that is where Ceionius surrendered once he realised that there was no chance for survival; over here is where Lucius Eggius was killed. And then they re-enacted Publius Quinctilius Varus’ final moments. This is where the architect of this disaster, the governor of Germany had first been wounded, where he had taken his own life, and finally where his adjutants had buried him.

  It was his successor, Germanicus, who now stood deep within German territory. The governor of Upper and Lower Germany, commander of eight legions, adopted son of the Emperor Tiberius and heir to the Roman Empire had come on a pilgrimage, to try and lay to rest the shame of Rome, to exorcise some ghosts and to pay his last respects. The greatest emperor that Rome would never have, had to see it. His soldiers had to see it.

  This expedition to the battlefield of the Varian disaster would earn Germanicus an official imperial reprimand. Romans, unlike Christians, did not sanctify death. His very presence at a mass grave, at a German sanctuary, was inappropriate and inauspicious for one of Rome’s most senior priests. More seriously, the remains of the makeshift gibbets from which Roman soldiers had been hanged, the pits into which still-living infantry men had been thrown, the skulls nailed to nearby trees were not an appropriate sight for Roman legionaries. It could be too much of a blow for morale and make them slow to fight. The visit was opening up old wounds that were, at any rate, barely healed.

  To Germanicus and his men, the battlefield looked like the one-sided slaughter that it had been. He could see no trace of German corpses nor any of their weapons. Like the ancient Spartans, Germans came back with their shields or on them. The Germans who had fallen in battle were long since buried at home. If he had spotted it, an iron spur with a small, spiked wheel that lay on the battlefield was certainly of native design, but had the German auxiliary cavalry soldier who had lost it fought for Romans or had he fought for Arminius?

  He could see only Roman arms, too broken for even the Germans to scavenge. A spearhead could not speak, could not tell Germanicus whether it had been thrown in anger or in defence. Some of those shattered and bent pieces had been used by the traitors, former auxiliaries for the Emperor Augustus who had then fought the Romans with their own weaponry. Anything usable had
long been salvaged and handed out by the tribal chieftains as gifts and honours. Since the battle, whenever the Germans had met the Romans in warfare, they would use the spoils of Kalkriese against the legionaries. They were even, eventually, to use them against each other.

  Germanicus did not care about any of this now. As the legionaries began to collect all the bones they could find, not knowing whether they were burying a friend, a relative or a stranger, he laid the first turf on the funeral mound himself. For his legionaries it was a sign of respect and honour from their commanding officer, seeing him share their sorrow for friends and colleagues they had known and fought alongside. It was a communal expiation of loss and guilt.

  Germanicus’ tumulus was not to survive the year. At some point in the next few months it would be torn apart by Germans furious that the Romans had defiled what had been preserved by them as a cult site. But not all bones had been collected together. There were simply too many for a single barrow. During excavations in the mid-1990s, archaeologists found collections of bones which had been gathered together and buried in five pits. A muddle of human and animal remains, they were confirmed by scientific analysis to have been lying above the ground for some years. The human remains were all male and of military age (between 20 and 40), and a glance at the human teeth that were found, both singly and in sets, suggested that the individuals had been in good health. Trauma to the skulls from swords and blunt instruments pointed to the reasons for death. One – grave number five – speaks of the pains that some of the soldiers went to over the remains of their fallen comrades. Were they somehow recognisable? Rather than heaped into the pit, the bones look as though they were laid in there with care.1

  Germanicus’ almost voyeuristic gamble paid off. The bones on the battlefield had made his men more angry and more anxious for a battle and for revenge, not slow to fight or afraid of the Germans. But however many triumphal marches through Rome were awarded to commanders who fought in Germany and however many jingoistic coins were issued that proclaimed victory in Germany, the defeat of Varus and his men in the autumn of AD 9 was a blow from which the Romans were never to recover fully.

  Contemporaries visibly struggle to find an analogy large enough for the defeat. Even by the standards of a mechanised modern society, the losses give pause for thought, comparable as they are to total US losses during the campaign for the Philippines in the Second World War, and marginally smaller than British losses on the first day of the Battle of the Somme in July 1916. Little surprise, then, that one Roman historian, an old Germany hand, called it ‘the heaviest defeat the Romans had suffered on foreign soil since the disaster of Crassus’, a reference to the loss of 22,000 soldiers two generations previously at the hands of the Parthians, Rome’s great imperial rival to the east. Another compared it to Cannae, the Roman Republic’s greatest defeat, when some 55,000 men were wiped out by the Carthaginian general Hannibal in 218 BC after he had crossed the Alps.2 But those stains were eventually washed off the military record; they only delayed the inevitable for those who dared oppose Rome. Parthia was levelled and Hannibal was defeated. After the Battle of Teutoburg Forest there was never another attempt to impose Roman life east of the Rhine. This truly was Rome’s greatest defeat.

  ‘I found a city of brick and I left it one of marble’, was Augustus’ proud boast of Rome.3 Glory, expansion and conquest dominate the emperor’s rule. By the end of his reign the empire had the use of twenty-five legions, some 140,000 men and as many auxiliaries. In the eastern empire the emperor’s legions had pushed south into the Sudan and across into the Persian Gulf, and had consolidated his hold in Armenia. In the southern empire he had taken on the African tribes. And in the west, the Alps, northern Spain and southern Germany all fell to the Romans. It was a legacy that none of Augustus’ predecessors could rival and few of his successors were to equal. The nature of Augustus’ imperialism still causes debate and divides scholars. Was it relentless expansion versus cautious growth, or imperialist aggression versus defensive evolution? In one sense the question is irrelevant. All that matters is that the Roman Empire was growing.

  Roman citizens did not care whether it was pragmatism rather than policy that shaped the boundaries of Augustus’ empire. Jupiter had promised Aeneas’ descendants an empire without boundaries. Augustus’ power would be limited only by the ocean and the skies. In the 1960s, US president John F. Kennedy challenged Americans to ask what they could do for their country and they in turn raced to put a man on the moon. The same sense of optimism and enterprise pervades the writings of most of Augustus’ contemporaries. It was a world and many decades away from the catty asides of Martial and languid cynicism of Juvenal. Not only was Augustus ‘the son of a god who would bring back the age of gold’, but this new generation would ‘inherit the earth’. The poet Horace felt he could encourage the emperor to hurry up and mobilise against ‘the Britons, farthest of the world’. It was not that the poet particularly wanted to see Britain conquered, but that it was the furthest land he could think of.4 The divine impetus that drove on the British Empire in the nineteenth century and the self-belief that has been evident in US foreign policy since the Second World War would have been remarkably familiar to the Romans.

  An empire built as much on mythology and self-aggrandisement as on action, however, had neither the language nor the emotional maturity to cope with defeat. As much as anything, Augustus needed foreign expansion as a distraction from the domestic. After generations of civil wars, foreign enemies that could be defeated were necessary. Arminius’ victory therefore had to be buried and ignored. The fact that Roman attempts to colonise Germany had been a total shambles were mentioned only indirectly. The only admission of failure is the historian Tacitus’ rueful and slightly oblique aside almost a century later that ‘in the course of the past 210 years much punishment has been given and taken by us in Germany’.5 Within a generation, Varus had become a scapegoat and the few survivors of the encounter in the Teutoburg Forest were quietly moved to other legions or banned from ever setting foot in Italy. And as for Germany, the Rhine became the border, the barrier between civilisation and barbarism, one only unwillingly crossed throughout the rest of the Roman Empire.

  There are few defining battles in history that have stopped an empire in its tracks. The Battle of Britain, which halted Hitler’s western ambitions during the Second World War, or the Battle of Poitiers in 732, when Charles Martel saved Europe from the threat of Islam, are two that come to mind. It is fair to say that the reputation of the Battle of Teutoburg Forest in modern times has to some extent rested on this. Edward Shepherd Creasy, in his 1852 classic, listed it as one of the Fifteen Decisive Battles of the World, putting the Varian disaster on a par with the US victory over General John Burgoyne at Saratoga and the defeat of Napoleon at Waterloo. The brilliant German historian and Nobel prize winner Theodor Mommsen went even further, regarding it as the turning point in Germany’s national destiny.

  The battle also reinforced another effect, one less tangible, but one that has had a profound psychological and social impact on Europe and is still being felt today. It confirmed the fault-line between north and south. History could now be used to back up long-held prejudices. This divide has been most archly articulated by the British journalist and writer A.A. Gill: ‘The slaughter in the Teutoburg Forest divided Europe into the warm south, who forever saw forests as dreadful places to be avoided and cleared, homes to dragons and trolls, antitheses of the civilised city, and the north, who understood them to be healing, protecting, mystical, spiritual places. How you feel about a silent birch forest at twilight says more about your blood and your kin than your passport.’6

  For northern Europeans, forests are both spiritual spaces and a place of safety. One of the central themes of Norse mythology is that of Yggdrasil, the evergreen ash, beneath whose branches stands the well of wisdom. Similarly, when Nietzsche’s Zarathustra comes down from the mountains, the first person he meets is a holy man in the forest. Even in
– some – British myths, the forest is a place of honour and refuge. Robin Hood preserves the memory of Richard the Lionheart and battles King John from the sanctuary of Sherwood Forest.

  In southern European and Middle Eastern tradition, forests are places of fear and loathing. That they are to be avoided has been ingrained from time immemorial. The world’s first hero, the Mesopotamian warrior Gilgamesh, has to go into the Cedar Forest and defeat its guardian to prove that he has a right to rule. The book of Deuteronomy explicitly equates forests with pagan rites. ‘Ye shall overthrow their altars, and break their pillars, and burn their groves with fire,’ it says.7 It is telling that one solution to suppress paganism, posited by Martin of Tours, patron saint of France and the first great leader of Western monasticism, was to chop down trees. The archetype and most moving articulation of this position is the opening few lines of The Divine Comedy, where Dante wanders in a ‘wilderness of sin and bestiality’, before his descent into the Underworld:

  How hard a thing it is to say

  What was this forest savage, rough, and stern,

  Which in the very thought renews the fear.

  Speak will I of the other things I saw there.

  Not for nothing are forests the backdrop to, and scene of, the resolution of virtually every one of the folk tales that the Grimm brothers collected. Yet the fairy story that immediately springs to mind where the forest remains a source of fear and evil throughout is Little Red Riding Hood, written by the Parisian Charles Perrault. That same tradition is alive and well today. The one part of the school grounds that is out of bounds for the pupils at Hogwarts in J.K. Rowling’s Harry Potter novels is the appositely named Forbidden Forest. Whenever the narrative takes the young wizard there, it is invariably unsettling or dangerous.8