On this date in 205, the Roman patrician Gaius Fulvius Plautianus was put to summary execution for aspiring to the purple.
Maternal cousin and longtime ally to Septimius Severus, Plautianus had helped himself to a generous slice of power and wealth when his friend became emperor. He got his bristly mug onto imperial coinage and even dynastically married his daughter to Severus’s nasty son and heir* Caracalla.
And so liberally did Plautianus wet his beak on the perquisites of this power that, Cassius Dio reports, “the populace in the Circus once exclaimed: ‘Why do you tremble? Why are you pale? You possess more than do the three.'” The three meant Severus himself and his two sons.
Severus for a time blithely ignored his friend’s aggrandizement, and Plautianus made the political personal by appropriating for himself the estates of numerous senators whose proscription he helped Severus implement.
But the enormous influence of his prefect soon began to present a threat that the emperor could not afford to ignore. In the coming years of the Third Century Crisis, this pattern would repeat itself with numbing regularity: the prestige of some figure would raise the prospect of his seizing the throne; the mere possibility would then thrust sovereign and potential usurper into a destructive mutual dash towards pre-emptive violence.
It’s anyone’s guess whether Plautianus was already contemplating a putsch as the natural progression of his authority, but the decision was made for him by the contempt with which Caracalla treated that daughter he’d been made to marry. The heir “was exceedingly hostile to the the girl, and to her father too,” and even “daily promised to kill her and her father as soon as he became sole ruler of the empire.” (Herodian of Antioch)
Resolving to strike before the young hothead was in a position to effect his threats, Plautianus allegedly engaged one of his loyal servants to assassinate the imperial family.**
The plot was instead betrayed, and Plautianus was produced before his former colleague to be handled as they had once handled those proscribed senators. After his immediate execution, his body was cast into the streets and Caracalla’s unwanted wife sent to a miserable exile.†
The History of Rome podcast covers the reign of Severus and the fate of Plautianus in episode 101, “And All Was of Little Value”.
* Co-heir, with his brother Geta — whom Caracalla murdered at the first opportunity after dear old dad died.
** The would-be assassin presented Severus with a written order for his death in the hand of his master. Cassius Dio quite justly suspects this a stitch-up: “These circumstances in particular betrayed the fraud; for Plautianus would never have dared to give such instructions either to ten centurions at once, or in Rome, or in the palace, or on that day, or at that hour, and especially not in writing.”
Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they forsook their nets, and followed him.
Andrew gets pretty short shrift in the New Testament compared to his brother, even though the Gospel of John actually credits our man with being the first of the two boys to cotton to the Nazarene’s preaching.
Despite playing such a minor role in the sacred texts, he has a cultural footprint far in excess of fellow apostolic extras like Saint Bartholomew.
After the master’s crucifixion, Andrew is supposed to have preached in Turkey and Greece. Romanian and Kievan Rus’ traditions posit that he wandered even further north to make the first Christian inroads among their pagan forebears; as a consequence, Romania, Russia, and Ukraine are all among the countries that count Andrew as a patron saint, along with the place of his martyrdom, Greece.
The most recognizable such patronage, of course, is Scotland.
The story has it that a legendary Roman monk in the fourth century brought three fingers, an arm bone, a kneecap, and a tooth formerly comprising the saint from Patras, where Andrew died, to a monastery on the coast of Fife. The subsequent settlement has been known as St Andrews for over 800 years, so if you like that might make Andrew the patron saint of golf, too.**
Scotland’s flag, the ☓-shaped heraldic saltire pictured above, evokes Saint Andrew’s distinctive execution device, the aptly-named (and kink-friendly) St. Andrew’s Cross.
Like his brother’s physiologically improbable upside-down execution, this is supposed to have represented the disciple’s own unworthiness to die the same death as the Savior, and Roman executioners’ surprising accommodation of such scruples.
St. Andrew’s Day is an official holiday in Scotland. In many other countries of central and Eastern Europe, the vigil preceding St. Andrew’s Day has long been associated with folk magic for divining the identity of an unmarried maid’s future husband.
Detail view (click for the full image) of Henryk Siemiradzki’s 1867 painting Siemiradzki Noc-Andrzeja.
Andre, Andrei, or Andreas are equivalents; it’s thanks to a November 30 christening that San Andreas Lake got its name, and in turn conferred same on the associated continental fault that keeps Californians employed making disaster movies about their own selves going the way of Atlantis.
* There is also an apocryphal Acts of Andrew, whose original text has been lost but is known in summation indirectly through other authors. It is thought to date to the third century.
Today is St. Clement’s Day, the feast day of the first century Pope Clement I — who, tradition has it, was martyred by the Romans under Trajan at the ancient Crimean city of Chersonesus by being pitched into the Black Sea weighted down with an anchor.*
The documentary trail for leadership of the Christian community in these embryonic years is a little thin but officially, the Vatican rates Clement the fourth Pope following St. Peter, Linus, and Cletus; Tertullian says he was ordained by Peter’s very on hand.
He’s the earliest of these successors of the Apostle who can still speak to posterity. The First Epistle of Clement,** which might very well be from the pope’s own hand, is among the oldest extant Christian texts outside of the books actually gathered in the New Testament. Clement wrote it to recall the Corinthian congregation to obedience after “no small sedition” challenged its presbyters; by way of a voluminous review of authority both scriptural and natural,† the Bishop of Rome unsurprisingly concludes that folk ought submit to the constituted ecclesiastical authorities.
Forasmuch then as these things are manifest beforehand, and we have searched into the depths of the Divine knowledge, we ought to do all things in order, as many as the Master hath commanded us to perform at their appointed seasons. Now the offerings and ministrations He commanded to be performed with care, and not to be done rashly or in disorder, but at fixed times and seasons.
And where and by whom He would have them performed, He Himself fixed by His supreme will: that all things being done with piety according to His good pleasure might be acceptable to His will.
They therefore that make their offerings at the appointed seasons are acceptable and blessed: for while they follow the institutions of the Master they cannot go wrong.
For unto the high priest his proper services have been assigned, and to the priests their proper office is appointed, and upon the levites their proper ministrations are laid. The layman is bound by the layman’s ordinances.
Let each of you, brethren, in his own order give thanks unto God, maintaining a good conscience and not transgressing the appointed rule of his service, but acting with all seemliness.
Not in every place, brethren, are the continual daily sacrifices offered, or the freewill offerings, or the sin offerings and the trespass offerings, but in Jerusalem alone. And even there the offering is not made in every place, but before the sanctuary in the court of the altar; and this too through the high priest and the afore said ministers, after that the victim to be offered hath been inspected for blemishes.
They therefore who do any thing contrary to the seemly ordinance of His will receive death as the penalty.
Presumably in consequence of the device used to sink the pope into the Euxine, St. Clement is honored as the patron of smiths and metalorkers; little-observed now, St. Clement’s Day once saw clanging processions of cloaked, and tanked, blacksmiths answering to Old Clem and belting out tunes at every tavern they passed. Pyromaniacs and Warner Brothers cartoon characters might also wish to honor St. Clement with a good old-fashioned anvil firing.
* Chersonesus, which is the city where the prince Vladimir the Great was baptized en route to Christianizing all of Russia, has gorgeous ruins that can be seen adjacent to present-day Sevastopol. St. Cyril, missionary to the Slavs and fountainhead of the Cyrillic alphabet(s), is supposed to have dug up Clement’s relics during his sojourn and hauled them, anchor and all, back to Rome.
† And unnatural! Viz. “There is a bird, which is named the phoenix. This, being the only one of its kind, liveth for five hundred years; and when it hath now reached the time of its dissolution that it should die, it maketh for itself a coffin of frankincense and myrrh and the other spices, into the which in the fullness of time it entereth, and so it dieth.” The phoenix is supposed to be evidence and/or metaphor for the Resurrection and the afterlife.
On November 1 of 82 BCE, the Roman general Sulla clinched victory in his running civil war against the liberal populares by smashing them at a decisive battle at Rome’s Colline Gate. And on November 2 the victorious dictator* had his captured foes put to death en masse in the Villa Publica while Sulla himself laid out the new order in an address to the cowed Senate.
The roots of this climactic — although not literally final — battle stretch back years, decades even, to the populist Gracchi in the 130s and 120s, and even further than that. Rome’s burgeoning had strained her original social contract past the breaking point. Terms were renegotiated in bloody civil conflicts that saw Sulla emerge this date as master of the Caput Mundi.
The Gracchi all those years ago had tried (until the oligarchs’ faction assassinated them) to rebalance an increasingly stratified Roman society by introducing land reform and an early bread subsidy.
The Gracchi banner would eventually fall to Gaius Marius, a successful general noted among other things for defeating Jugurtha. His “Marian reforms” thoroughly overhauled military organization; crucially for the Roman social crisis, he opened to the propertyless masses service in the legions — formerly the preserve of the very landed citizen-farmer being squeezed out by the empire’s concentrating wealth.**
Marius’s program addressed two problems simultaneously: it gave the Roman poor a vector of upward mobility; and, it professionalized an army whose fighting capacity had slipped behind Rome’s imperial reach.
Because the capstone to a career in the newly-professionalized army would be a grant of land secured by Marius himself, it also introduced a dangerous personal alliance between vaunting commander and his troops, the seed of later centuries’ cycles of incessant rebellion.
During the decade of the 80s, a now-aged Marius was still the populares‘ standard-bearer, but was opposed now by the patrician general Sulla, Marius’s own former lieutenant during the war against Jugurtha.
Marius’s attempt to displace Sulla from command of a planned Roman expedition to the East to punish King Mighridates of Pontus for his abuse of Roman citizens in Asia Minor brought the two to open blows. Calling on his troops’ personal loyalty to him, Sulla broke an ancient taboo by marching on Rome itself.
Marius fled into Africa, a death sentence nipping at his heels. (Various artists have imagined him chilling in the ruins of Carthage.) Once Sulla sailed for Asia, however, Marius allied with the consul Lucius Cornelius Cinna and roared back from exile, seizing the capital and instituting a reign of terror against his political enemies. Plutarch:
whenever anybody else greeted Marius and got no salutation or greeting in return, this of itself was a signal for the man’s slaughter in the very street, so that even the friends of Marius, to a man, were full of anguish and horror whenever they drew near to greet him. So many were slain that at last Cinna’s appetite for murder was dulled and sated; but Marius, whose anger increased day by day and thirsted for blood, kept on killing all whom he held in any suspicion whatsoever. Every road and every city was filled with men pursuing and hunting down those who sought to escape or had hidden themselves. Moreover, the trust men placed in the ties of hospitality and friendship were found to be no security against the strokes of Fortune; for few there were, all told, who did not betray to the murderers those who had taken refuge with them.
He died about the age of 70 in 86 BCE, days into his unprecedented seventh consulship.
Marius was dead; his ally Cinna had also been killed in a mutiny. The populares party was now headed by Marius’s altogether less formidable son Gaius Marius the Younger and a plebeian consul named Carbo — guys nobody today has heard of, which pretty much tells you what happened next.
Attempting to stop Sulla in the south, Marius the Younger was thrashed and forced to retreat to Praeneste, where he would be bottled up harmlessly until he took his own life in desperation. Further north, Carbo was trounced and chased into exile (and eventual execution) by Sulla’s ally Pompey, the future Triumvir who got his possibly-sarcastic honorific “the Great” from his action in Sulla’s civil war.
The populares general Pontius Telesinus made the last stand of his movement hurling a force of Samnites and Roman Marian supporters at the capital where, at the Colline Gate, they momentarily pressed Sulla’s wing dangerously against the city wall before another future Triumvir, Crassus, overcame them from the opposite flank.
The ensuing slaughter on this date in 82 settled the Marius-versus-Sulla civil war: Sulla published a large proscription of former Marius supporters who were put to death by the thousands before the general resigned his dictatorship at the end of the year 81.†
there is a famous utterance of Manius Curius, who after celebrating triumphs and making a vast addition of territory to 290 B.C. the empire, said that a man not satisfied with seven acres must be deemed a dangerous citizen; for that was the acreage assigned for commoners after the expulsion of the kings. What therefore was the cause of such great fertility? The fields were tilled in those days by the hands of generals themselves, and we may well believe that the earth rejoiced in a laurel-decked ploughshare and a ploughman who had celebrated a triumph, whether it was that those farmers treated the seed with the same care as they managed their wars and marked out their fields with the same diligence as they arranged a camp, or whether everything prospers better under honourable hands because the work is done with greater attention. The honours bestowed on Serranus found [297 B.C.] him sowing seed, which was actually the origin of his surname. An apparitor brought to Cincinnatus his commission as dictator when he was ploughing his four-acre property on the Vatican, the land now called the Quintian Meadows, and indeed it is said that he had stripped for the work, and the messenger as he continued to linger said, ‘Put on your clothes, so that I may deliver the mandates of the Senate and People of Rome’. That was what apparitors were like even at that time, and their name itself a was given to them as summoning the senate and the leaders to put in an immediate appearance from their farms. But nowadays those agricultural operations are performed by slaves with fettered ankles and by the hands of malefactors with branded faces! although the Earth who is addressed as our mother and whose cultivation is spoken of as worship is not so dull that when we obtain even our farm-work from these persons one can believe that this is not done against her will and to her indignation. And we forsooth are surprised that we do not get the same profits from the labour of slave-gangs as used to be obtained from that of generals!
† Surviving the proscription was the son-in-law of the late consul Cinna, one Julius Caesar. He was able to pull strings with Sulla to get himself off the list.
It was on this date in 610 that the Byzantine Emperor Phocas was overthrown and put to summary execution — by the very hand, legend says, of his successor Heraclius.*
Perhaps Byzantium’s most anathematized emperor — one Byzantine historian elided his whole 8-year reign because “speaking of suffering is itself suffering” — Phocas’s own rise to the purple owed itself to extrajudicial executions.
That gentleman was a mere army officer of no regal proximity during the previous emperor’s campaigns to ward off the incursions of the Slavs and Avars into the Balkans. While this campaign on the whole enjoyed its successes, Phocas enters the historical scene about 600 as the leader of a delegation sent from the legions to Constantinople to object when the cash-poor imperial court refused to pony up ransom money for comrade soldiers taken prisoner. Phocas was abused at court, and the Avars executed their hostages.
By 602 the policy of having the soldiery take it in the braccae (soldiers’ own allotments had also been pinched by the same budget strictures) blew back when the foul-tempered army was ordered to winter on the far side of the remote Danube. The government collapsed in the face of a military mutiny; Phocas was crowned emperor; and he executed the former emperor Maurice, plus Maurice’s six sons. Much as we are accustomed to think of the old Roman emperors ever on the edge of violentoverthrow, this event was for its contemporaries a great novelty and a dangerous precedent. There had not been a regime change by coup d’etat in Constantinople since that city’s namesake set it up as his capital nearly three centuries before.
This fact is a small part of Phocas’s vile reputation for later historians. But — and we will come to this — that reputation is also heavily colored by the perspective of the regime that would eventually overthrow Phocas himself. For Phocas’s subjects, while he had subjects, he was very far form universally hated. He found particular favor with the church, delivering the gorgeous pagan Pantheon to the pontiffs for use as a church. When touring the Rome, you might learn that the very last imperial monument in the Forum is the Column of Phocas.**
Phocas’s reign, however, was defined by war with the Persians. And it was in the time of Phocas that King Khosrau, who actually owed his throne to previous Roman support, started breaking through the weakened Byzantine frontiers and tearing off huge pieces of territory.
By the last years of Phocas the Persians had taken Upper Mesopotamia and Armenia, and begun pressing into Anatolia where resistance collapsed with frightful ease. A Persian raid reached as far as Chalcedon in 608. There’s just something about having an enemy army in the suburbs of your capital that tends to overwhelm the value of any goodwill you got from cozying up to the pope.
In that same year (and this was surely a factor in the Persians’ shocking penetration into Anatolia) the Exarch of Africa began a revolt against the former centurion wearing the purple. From his position he was able to cut off grain shipments to the capital from the empire’s breadbasket, Egypt, which put Phocas in a truly desperate position. This exarch’s name was Heraclius but it was the man’s son, also named Heraclius, who would do the usurping.
Approaching the capital in 610, the Heraclii were able to quickly gather allies. Even the Excubitors, Constantinople’s Praetorian Guards under the leadership here of Phocas’s own son-in-law, saw where the winds were blowing and deserted immediately.
The rebels took Constantinople without a fight, and two patricians seized Phocas and presented him to the new sovereign.
“Is this how you have ruled, wretch?”
To which Phocas sneered,
“And will you rule better?”
Heraclius wasn’t in in the mood to be upstaged by his doomed predecessor, and got the latter’s execution, together with his own immediate coronation, enacted straighaway.
his right arm was removed from the shoulder, as well as his head, his hand was impaled on a sword, and thus it was paraded along the Mese, starting from the Forum. His head was put on a pole, and thus it too was paraded around. The rest of the body was dragged along on the belly, and was brought in the direction of the Chalce of the Hippodrome … And about the ninth hour of the same Monday, heraclius was crowned emperor in the most holy Great Church by Sergius patriarch of Constantinople. And on the following day, Tuesday … the head of Leontius the syrian [the former finance minister] was brought in and burnt in the Hippodrome, along with the image of Phocas which during his lifetime, foolish men wearing white robes had conducted into the Hippodrome with lighted candles. (Chronicon Paschale, as quoted here)
As if in retort to Phocas’s dying taunt, Heraclius held power for 30 distinguished years — “the brightness of the meridian sun,” in the estimation of Gibbon, for “the honor of Rome and Heraclius was gloriously retrieved by the exploits and trophies of six adventurous campaigns” that rescued Byzantium from the brink of destruction, drove back the Persians, enlarged the empire, and even returned the True Cross to Jerusalem. Heraclius himself commanded the army in the field, a practice long out of fashion for emperors. “Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire.”
Phocas’s reputation did not profit from the comparison, and for Heraclius the last guy made a convenient foil to whom every evil of the realm could be attributed. We know Phocas almost exclusively through the accounts of later historians dating to this period, which is undoubtedly a factor in the black name our principal enjoys all the way to the present. The excellent History of Byzantium podcast attempts a balanced portrait of this era in an episode aptly named “In Fairness to Phocas”. The subsequent episode, “Heraclius to the Rescue”, deals with Phocas’s unpleasant exit from the scene.
At some point around August 476 — the exact date(s) lost to history — the deposed Eastern Roman Emperor Basiliscus was executed most cruelly with his family.
But having himself played for power with ruthlessness to equal his rivals, Basiliscus was hardly in a position to complain about the treatment. Besides, his killers were just playing by the rules.
The mid-470s saw a confused succession of countercoups toppling short-lived successors to the able Leo I.
The succession went initially to a a 7-year-old grandson whose father, an Isaurian warrior, was proclaimed co-emperor to give the state adult supervision. When the kid died mysteriously (or “mysteriously”) months into his reign, the dad became Emperor Zeno.
As a “barbarian” who had married into the imperial family, Zeno couldn’t catch a break from the capital. He was run out of town in January 475 by a conspiracy of grandees, who elevated our man Basiliscus to power. (Basilicus nailed down the throne by executing his chief rival among the plotters for Big Man in Constantinople.) Basiliscus had been a general in his own right with a somewhat mixed track record; the highlight entry on his c.v. was a gigantic 468 invasion of Carthage that came to such catastrophic grief tht Basiliscus upon his return had to hide out in the basilica of Hagia Sophia claiming sanctuary to protect himself from popular fury.* Eventually the lynch mob died down and Basiliscus copped a pardon from Emperor Leo and returned to prominence in time to be a leading player in the putsch.
Demonstrating his customary aptitude for great undertakings, Basiliscus immediately busted as emperor. A huge fire ravaged Constantinople under his watch. He recalled exiled Monophysite clergy, leading the patriarch of Constantinople to drape icons in the Hagia Sophia in black.
It wasn’t long before daggers were drawn for Basiliscus in his scheming court, just as they had been for Zeno.
In fact, it was Zeno himself who would be the instrument of his successor’s destruction.
A general dispatched to Isauria to take care of the absconded Zeno got word of the gathering discontent and switched to backing the former and now future emperor. As they marched together on Constantinople, a second general sent to stop them also backstabbed Basiliscus by making an arrangement with Zeno to march his defending army down the wrong road. The barbarian warlord looked pretty good to the Senate by now, and it threw open the gates of Constantinople to welcome back its former master in August of 476. Basiliscus for the second time in his life made tracks for the sanctuary of Hagia Sophia.
It’s said that the restored Zeno got rid of Basiliscus without violating the church via a nasty little ruse: he got the former emperor to abandon sanctuary with a promise never to spill his blood, then promptly had Basiliscus together with his wife and his son thrown into a dry cistern at some Cappadocian fortress to desiccate from exposure. Zeno would have made a great lawyer.
Basiliscus forced into the cistern.
The restored Emperor Zeno reigned for 15 more years, during which he caused a schism in the church and played a lot of backgammon. Legend has it that he too met a horrific end by deprivation when he drank himself into such a stupor** that he was buried as dead, and finally awoke to find himself entombed. By now quite unpopular himself, he was roundly ignored as he pounded on the inside of his sarcophagus shouting for aid.
Robin Pierson’s History of Byzantium podcast handles this period in episodes 2 and 3.
* Procopius accuses Basiliscus of negligence verging on treason in this operation by accepting a plea (and a bribe) by the defending Vandals to defer the attack for a few days on some pretext. “If he had not purposely played the coward and hesitated, but had undertaken to go straight for Carthage, he would have captured it at the first onset.”
** Or alternatively (but less expressively, in moral terms), fell very ill — an epileptic coma, perhaps.
June 15 is the feast date of the early Christian saint and martyr Vitus.
The 6th century roster Martyrologium Hieronymianum gives us “In Sicilia, Viti, Modesti et Crescentiae”. From this nub grew a legend of the young child of a Roman Senator who turned to Christianity and would not apostatize, fleeing finally to Lucania with his tutor Modestus and his nanny Crescentia and eventually exorcising a demon possessing the son of the Christian-hunting, Empire-quartering Roman sovereign Diocletian. They were all — boy, tutor, and nanny — tortured to death for their troubles; that occurred either by means of or (manifesting God’s customary disdain for the pagan persecutors) after surviving execution in a boiling pot, which has become Vitus’s most typical iconographical emblem. (For example, as seen on the coat of arms of the Austrian town Sankt Veit im Pongau.)
The Martyrdom of St. Vitus, anonymous c. 1450 painting
This story doesn’t have much historical merit, but shrines and chapels to Vitus date as far back as the 5th century so Vitus, whomever he was, had real importance to early Christians.
While many places are dedicated to St. Vitus in Germany, Hungary, and Croatia, the man has red-letter treatment in Serbia — owing to this also being the date in 1389 that the Serbs’ Tsar Lazar was martyred by the Turks at the Battle of Kosovo. As a result, the feast date Vidovdan is a major celebration in Serbia (and to some extent Bulgaria and Macedonia), where it is observed on June 28th — the Gregorian date presently corresponding to the Julian calendar’s June 15th.
The same Vitus who cheers Balkan nationalists trod a completely different path into medical textbooks.
For centuries, Europeans were known to break out in curious ecstatic mass dancing, even sometimes dancing themselves to death. Generally believed today to be psychosocial afflictions, these dancing manias became widely associated with St. Vitus (his patronage includes both dancers and epileptics), whose intercession would be sought to calm the capering souls.
Dancing manias stopped happening in the 17th century or so, but the link between Vitus and involuntary rollick gave the name St. Vitus’s Dance to the condition Syndenham’s chorea — which is characterized by uncontrolled dance-like movement.
** Speculatively, Sanct Vid might have been selected for Christian veneration in this area to facilitate replacement of the similarly-named Slavic god Svantovid. An active (albeit declining) pagan community persisted in Prague as late as the 12th century.
As with most Slavic deities, Svantovid’s exact characteristics and the extent of his veneration are very poorly documented; however, in 1168, the Wendish fortress of Arkona was conquered by the Danes and the forced Christianization of its inhabitants is commemorated in Laurits Tuxen‘s late 19th century image of Archbishop Absalon casting down Arkona’s idol of Svantovid. (It’s also commemorated by the name of the neo-pagan Russian metal band Arkona.)
Athens put all of Melos’s adult men to death, selling its women and children into slavery.
This ghastly event is covered by Thucydides‘ History. Thucydides’ account of the diplomatic negotiation between the mighty Athenians and the hopelessly outmuscled Melians is the subject of the Melian dialogue — a timeless classic of philosophy and statecraft.
The Athenians’ coldly realistic position — and their ultimate disposition of their conquest — is summed up in the wonderful epigraph, “the strong do what they will, and the weak suffer what they must.” (And numerous variations of this translation.)
As the reigning naval power, Athens (at war with a league led by its rival, the land power Sparta) had decided that an independent and neutral Melos would no longer be in the offing. The Melian dialogue pits Athens’ ultimatum to Melos to submit and save itself, against the Melians’ vain attempt to assert the justice of their cause; likewise, it is the dialogue of an imperial order against a holdover independent city-state from a fading era.
Athenians: Well, then, we Athenians will use no flue words; we will not go out of our way to prove at length that we have a right to rule, because we overthrew the Persians; or that we attack you now because we are suffering any injury at your hands. We should not convince you if we did; nor must you expect to convince us by arguing that, although a colony of the Lacedaemonians, you have taken no part in their expeditions, or that you have never done us any wrong. But you and we should say what we really think, and aim only at what is possible, for we both alike know that into the discussion of human affairs the question of justice only enters where the pressure of necessity is equal, and that the powerful exact what they can, and the weak grant what they must.
Melians: Well, then, since you set aside justice and invite us to speak of expediency, in our judgment it is certainly expedient that you should respect a principle which is for the common good; and that to every man when in peril a reasonable claim should be accounted a claim of right, and any plea which he is disposed to urge, even if failing of the point a little, should help his cause. Your interest in this principle is quite as great as ours, inasmuch as you, if you fall, will incur the heaviest vengeance, and will be the most terrible example to mankind.
Athenians: The fall of our empire, if it should fall, is not an event to which we look forward with dismay; for ruling states such as Lacedaemon are not cruel to their vanquished enemies. And we are fighting not so much against the Lacedaemonians, as against our own subjects who may some day rise up and overcome their former masters. But this is a danger which you may leave to us. And we will now endeavour to show that we have come in the interests of our empire, and that in what we are about to say we are only seeking the preservation of your city. For we want to make you ours with the least trouble to ourselves, and it is for the interests of us both that you should not be destroyed.
Athenians: It may be your interest to be our masters, but how can it be ours to be your slaves?
Athenians: To you the gain will be that by submission you will avert the worst; and we shall be all the richer for your preservation.
Melians: But must we be your enemies? Will you not receive us as friends if we are neutral and remain at peace with you?
Athenians: No, your enmity is not half so mischievous to us as your friendship; for the one is in the eyes of our subjects an argument of our power, the other of our weakness.
Over and over the Melian envoy is dismayed by his visitors’ indifference to the moral high ground. Frustrated of any concession, he resolves his embattled city to embark upon the remote hope of resistance in preference to voluntary servitude — leading the Athenians to part with this chilly sentiment:
You told us that the safety of your city would be your first care, but we remark that, in this long discussion, not a word has been uttered by you which would give a reasonable man expectation of deliverance. Your strongest grounds are hopes deferred, and what power you have is not to be compared with that which is already arrayed against you. Unless after we have withdrawn you mean to come, as even now you may, to a wiser conclusion, you are showing a great want of sense. For surely you cannot dream of flying to that false sense of honour which has been the ruin of so many when danger and dishonour were staring them in the face. Many men with their eyes still open to the consequences have found the word honour too much for them, and have suffered a mere name to lure them on, until it has drawn down upon them real and irretrievable calamities; through their own folly they have incurred a worse dishonour than fortune would have inflicted upon them. If you are wise you will not run this risk; you ought to see that there can be no disgrace in yielding to a great city which invites you to become her ally on reasonable terms, keeping your own land, and merely paying tribute; and that you will certainly gain no honour if, having to choose between two alternatives, safety and war, you obstinately prefer the worse. To maintain our rights against equals, to be politic with superiors, and to be moderate towards inferiors is the path of safety. Reflect once more when we have withdrawn, and say to yourselves over and over again that you are deliberating about your one and only country, which may be saved or may be destroyed by a single decision,
Athens wasn’t kidding.
Finding no traction with the Melian delegation, the greater power immediately besieged Melos. Thucydides recounts the Melians’ subsequent fate:
So the summer ended.
In the following winter the Lacedaemonians had intended to make an expedition into the Argive territory, but finding that the sacrifices which they offered at the frontier were unfavourable they returned home … About the same time the Melians took another part of the Athenian wall; for the fortifications were insufficiently guarded. Whereupon the Athenians sent fresh troops, under the command of Philocrates the son of Demeas. The place was now closely invested, and there was treachery among the citizens themselves. So the Melians were induced to surrender at discretion. The Athenians thereupon put to death all who were of military age, and made slaves of the women and children. They then colonised the island, sending thither 500 settlers of their own.
On top of everything else, the Athenian sack put an end to the production of Melian reliefs. (The island still had the glory of the Venus de Milo to look forward to, however.)
If there was a consolation for the scattered remains of the ruined Melian polis, it was that Athens’ cruel imperial hubris led it just months later to launch a catastrophic invasion of Sicily.
That defeat helped turn the Peloponnesian War decisively against Athens. Just eleven years after overrunning Melos, haughty Athens itself surrendered to a Spartan siege.
Thucydides, an exiled former Athenian general, deploys the classical dialogue form to great effect; his own perspective on the various arguments advanced in the Melian debate is difficult to discern with confidence. Clearly, however, it’s a topic of great interest to Thucydides, as his account dwells repeatedly on the conundrums touching justice and international relations: he’s one of the first intellectuals to explore what’s now thought of as the “realist” view of foreign policy. Compare the Melian Dialogue, for instance, to the Athenian demos‘s Mytilenian Debate; or, to the Plataean speech making a Melos-like appeal to the powerful Spartans.* And in one early passage, private Athenians appeal to Sparta and Corinth not to commence on war against the hegemony of Athens with words similar to those later used at Melos: “It has always been a rule that the weak should be subject to the strong; and besides, we consider that we are worthy of our power. Up till the present moment you, too, used to think that we were; but now, after calculating your own interest, you are beginning to talk in terms of right and wrong. Considerations of this kind have never yet turned people aside from the opportunities of aggrandizement offered by superior strength.”
At any rate, Thucydides’ proud city-empire would never recover from the inglorious fall inflicted by this war. The result was a fourth-century power vacuum which the Macedonia of Philip II and Alexander the Great eventually rose to fill.
* Thucydides also reports the Athenians hoisted by their own realpolitik when, in the Sicilian invasion, they attempt to appeal to Camarina for support. That city spurns the appeal, fearing subjugation should expansionist Athens prevail, and the revenge of their overwhelmingly powerful neighbor Syracuse otherwise.
January 21 is the feast date and traditional martyrdom date (in the year 304) of Agnes of Rome, a 13-year-old put to death in the Diocletian persecutions who has the distinction of being among the seven women mentioned by name in the Catholic Canon of the Mass.
Agnes means “chaste” in Greek,* and this was precisely the problem.
As prosperous as she was pulchritudinous, she was pious even moreso and spurned the many suitors for her hand and bed. Eventually one or the other of them peevishly reported her as a Christian.
Upon arrest, the abstinent youth was allegedly subjected to an official program of sexual assault, including displaying her naked in public and forcing her into a brothel. It’s said that divine intervention prevented her violation in these ordeals. (The flowing locks in the Ribera portrait of her at right are part of that myth, supposed to have sprouted long enough to save her from her public shaming.)
Considering that her defining characteristic is her virginity, Agnes has quite the lurid legend — and that does not exclude her very martyrdom. Per the erotically-charged poetic account of the 4th-5th century Christian poet Prudentius,** Agnes rejoiced sensually in the executioner sent to to render her to her heavenly bridal-bed:
I rejoice that there comes a man like this,
A savage, cruel, and wild warrior,
Rather than a languid, soft,
Womanish youth fragrant with perfume,
Come to destroy my life with the death of my honor.
This lover, this one at last, I confess, pleases me.
I shall rush to his eager steps
And not demur from his hot ardor.
I shall welcome the entire length of
His blade into my bosom, drawing the sword-blow
To the depths of my breast.
Agnes, whose purported relics are interred in the Roman church Sant’Agnese in Agone, is the patron saint of an entire pantheon of feminine sexual incipience: chastity, virgins, young women, and betrothed couples.‡
Little surprise, then, that the legend arose in Christendom that a maid could invoke the vision of her future husband by performing certain suggestive rituals — like lying supine and naked on her bed — on the eve of St. Agnes (that is, the night of January 20).
It’s upon this occasion that Keats pins his narrative poem The Eve of St. Agnes§ (full text here or here), in which a young woman performing these rites is in her dreamlike state deflowered by the desired suitor her family forbids — and then the two slip away by night “o’er the southern moors.”
Beyond a mortal man impassion’d far
At these voluptuous accents, he arose,
Ethereal, flush’d, and like a throbbing star
Seen mid the sapphire heaven’s deep repose;
Into her dream he melted, as the rose
Blendeth its odour with the violet,–
Solution sweet: meantime the frost-wind blows
Like Love’s alarum pattering the sharp sleet
Against the window-panes; St. Agnes’ moon hath set.
January 1, 404 is the date of the last known gladiatorial combat in Rome, and therefore also the traditional martyrdom date of St. Telemachus — who gave his life to end the games.
Rome’s infamous bloodsport dated to the foggy natal days of the Republic, perhaps beginning as funerary rituals borrowed from the Etruscans or Campanians. Its efflorescence into ubiquitous public entertainment diversified for special occasions by stupefyingly wasteful grotesques like naval battles in a flooded stadium or exotic animal fights marks — moralistically if not materially — the empire’s decadence and decline. Fitting indeed that Rome’s most impressive lower-class rebellion originated with a gladiator, Spartacus.
The spectacle was as popular as it was dangerous. For trainers and recruiters, it was also enormously lucrative, yet it was simultaneously distasteful in its own time and gladiators (for their brief lives) were a stigmatized caste.
No public crime scandalized Rome’s Senatorial class historians like an emperor who showed genuine relish for the games. Cassius Dio had to personally sit in the stands and applaud the notorious tyrant Commodus who styled himself Hercules and fought personally on the blood-drunk sands of the Colosseum; he revenges himself in his history expanding sneeringly on his former sovereign’s degrading exploits — Commodus “took great pride in the fact that he was left-handed. His antagonist would be some athlete or perchance a gladiator armed with a wand; sometimes it was a man that he himself had challenged, sometimes one chosen by the people, for in this as well as in other matters he put himself on an equal footing with the other gladiators, except for the fact that they enter the lists for a very small sum, whereas Commodus received a million sesterces from the gladiatorial fund each day.” Commodus “of course won” his fights against opponents who had no choice but to yield to the emperor; the bouts were “like child’s play.”
Gladiatorial games’ long-term decline might have set in motion because they were so godawful expensive and a Rome gradually less vast and omnipotent just didn’t have the resources to burn on a new Super Bowl every time some frontier general marched into town to proclaim himself emperor for the next six months.
But Christians especially lodged early and vociferous critiques of the games and curtailing — and finally eliminating — gladiatorial combat is a signal contribution to humanity by the early faith. Tertullian composed a letter On Spectacles is dedicated to proving to Christians with a weakness for low pleasures that men slaying one another for sport are idolatry and murder.
Christianity’s growing strength in the empire would eventually position it to put a stop to the evil show. The upstart faith’s first regnant champion, Constantine, laid down the first imperial ban on gladiator fights (“Those who were condemned to become gladiators for their crimes are to work from now on in the mines. Thus they pay for their crimes without having to pour their blood.”). As was his want, Constantine was less than constant about following his own directive, intermittent directives by emperors over the decades to come testify to the ancient sport’s deep-rooted popularity but also to the steady pressure that ascendant Christianity continued to apply against it.
Its fade was gradual, but the closest thing we have to a specific end point is January 1, 404, games sponsored by the teenage Western Roman emperor Honorius to celebrate Stilicho‘s parrying the latest Gothic thrust.
Into this carnage, it is said, strode a Greek monk, Telemachus who publicly objected to the unfolding spectacle. For his trouble he was killed by mob action or official order. The story has evolved over time but Honorius proceeded to ban the ungodly exhibition. It never again resumed (at least in the West), leaving the field clear in future centuries for Rome’s other degenerate sport, charioteering.
In these games of Honorius, the inhuman combats of gladiators polluted for the last time the amphitheatre of Rome. The first Christian emperor may claim the honour of the first edict which condemned the art and amusement of shedding human blood; but this benevolent law expressed the wishes of the prince, without reforming an inveterate abuse which degraded a civilised nation below the condition of savage cannibals. Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire; and the month of December, more peculiarly devoted to the combats of gladiators, still exhibited to the eyes of the Roman people a grateful spectacle of blood and cruelty. Amidst the general joy of the victory of Pollentia, a Christian poet exhorted the emperor to extirpate, by his authority, the horrid custom which had so long resisted the voice of humanity and religion. The pathetic representations of Prudentius were less effectual than the generous boldness of Telemachus, an Asiatic monk, whose death was more useful to mankind than his life. The Romans were provoked by the interruption of their pleasures; and the rash monk, who had descended into the arena, to separate the gladiators, was overwhelmed under a shower of stones. But the madness of the people soon subsided: they respected the memory of Telemachus, who had deserved the honours of martyrdom; and they submitted, without a murmur, to the laws of Honorius, which abolished for ever the human sacrifices of the amphitheatre. The citizens, who adhered to the manners of their ancestors, might perhaps insinuate that the last remains of a martial spirit were preserved in this school of fortitude, which accustomed the Romans to the sight of blood, and to the contempt of death: a vain and cruel prejudice, so nobly confuted by the valour of ancient Greece and of modern Europe! (Gibbon)