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Chapter 2.7: Zosimus
and the supposed expulsion of the Roman
magistrates
Fabio P.
Barbieri
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"A" saw the massacres as
the central dominant element in the relationship
of Britain and Rome. The Massacre became a
reality across time, repeated thrice at three
fundamental moments, at each of which it alters
the position of the two peoples; and the notion
of a Massacre of Roman duces reached
further than A, haunting Welsh legend throughout
its history. A later development gave us the
better-known and certainly more durable version
that developed into three surviving accounts,
Nennius' Seven Emperors, Geoffrey's Roman
stories, and The dream of Maxen Gwledig;
it knew of only one massacre at the very end, and
personalized the crisis of Roman power by
incarnating it in one man,
Maximus/Maximianus/Maxen, who put an end to Roman
power by taking the Host planted by the Romans
back to the continent. This version places its
more limited view of the massacre firmly at the
end of the Roman period, but is no less clear
that it happened and that it was a decisive
moment in the island's story[1].
The enormous importance of the
three massacres in A suggests a world that still
felt relations with the Romans as a serious
issue; the use of a single massacre as a
historical marker with no extra significance in
the Seven Emperors suggests no such strong
concern. In the legend of the Seven Emperors, the
Romans seem to keep away from Britain out of
fear; in A, out of disgust - they have already
come back to help the British once, and their
reward has been another massacre. This implies
that they could come if they wanted to, that is,
that they are regarded as a real and present
Power; whereas in the Seven Emperors version,
they are not regarded as so powerful or as so
menacing that one good Massacre will not make
them think twice - in other words, their power
and presence is felt far less.
This shows the mind of the age of
Nennius, in which what was known as the Roman
empire was (were) weak and far away. The fifth
and sixth centuries moved from the fading but
awesome memories of the Western empire, whose
tail was still thrashing in Gaul by the 460s and
470s, to the threatening reality of Justinian's
seaborne empire, with its intense trade with
British harbours. By Nennius' time, however, the
empires were two, both kept very busy by Arabs
and other barbarians, and neither with the power
or inclination to have much to do with Britain.
The fact that Nennius manifestly favours the
legend of the Seven Emperors and manifestly
neglects A speaks for itself; the former
represents contemporary thought, the latter is an
ancient oddity. He deserves our thanks for
mentioning it at all.
But though every story includes a
massacre - one might almost say: a massacre, any
massacre - its position in the story is as
shifting as quicksilver. We have seen that the
legend of The dream is close to Gildas' in
many ways, but Gildas places his only massacre at
the beginning, not at the end of the Roman
period. The legend of the Seven Emperors, on the
other hand, places it at its very end. This is
actually closer to A than to The dream,
where a massacre of Roman leaders is the
precondition of Maxen returning to power; in
Nennius 28, it comes only once Maximianus is
dead.
This is best explained by the
triumphalistic atmosphere of The dream,
which, as we have seen, reverses the meaning and
content of many of Gildas' points. Its every
point is meant to glorify Maxen and the Welsh
nation, and part of it was to turn the massacre
of the magistrates into a glorious episode. But
if the author felt the need to whitewash the
massacre, it means that in his time (and The
dream is certainly many centuries later than
Gildas, let alone A) it was particularly linked
with Maxen, who always is, wherever he appears -
in Gildas, in Nennius, in triadic tradition, in
Geoffrey - the last Roman emperor in Britain.
Gildas censored the closing
massacres from his version. His reasons were both
his detestation of British treachery, and his
acquaintance with the reliable, Continental
historical sources I have called B, which told
him that continental records knew of no such
massacre; but his version is secondary to that of
A, in which the massacre was nothing less than a
fundamental element of the whole relationship
between Britain and Rome - and which probably had
nothing to do with Maximus. He did not manage to
suppress the idea that Rome left Britain because
of a Massacre, and therefore the history of
subsequent developments cannot be said to depend
entirely on him.
On the other hand, I suspect that
it may be he who introduced the figure of Maximus
and characterized him as the jumped-up British tyrannus.
There is nothing in the later
Maximus/Maximianus/Maxen legends that cannot be
led back to Gildas' negative portrait of the
usurper, certainly including the dynastic fiction
of a Good Maximus set against Bad Maximianus; and
there is nothing in Gildas which cannot be led
back, either to Sulpicius Severus' historical
record, or to Gildas' own design. He had three
clear intentions: a), to get rid of the
ridiculous idea that the Romans could be scared
away from Britain by a simple massacre, b), to
vigorously make the point that the high and royal
Roman race no longer exists in Britain, having
left the island in 388, and, c), to attribute to
the succeeding political leadership - except for
Ambrosius, "almost the last of the
Romans", and his descendants - the character
of "native" tyranni or teyrnedd.
While we cannot show that someone before him had
already made use of the historical Magnus Clemens
Maximus, later usages bear the mark of these
typically Gildasian concerns, concerns in which
he was in rebellion against the whole mentality
of his time. In other words, the later
Maximus-legends bear the marks of Gildas
own individual revolt against his age. Even so
late a product as Maxen seems to purposely
reverse Gildas' point: Maxen defeats the
representative of the native tyranni, Beli
son of Minogan, and represents the higher,
uniting Roman monarchy, with his bride Elen
building roads. This suggests that someone in the
thirteenth century still understood the point of
dividing monarchy between a higher (Maxen) and a
lower (Beli) rung, though the specific terms teyrn
and gwledig seem to have lost their
differential meaning.
Now the native legends of the
Massacres are not without an echo outside
Britain. The notion of a nativist British revolt
against Rome[2] has long had a footing
in what one might call "believed
history", the history for which there is no
evidence but which sober professional historians
- rather than cranks - think credible; thanks to
a single passage in the Byzantine historian
Zosimus, which, apparently, no member of the
congenitally sceptical tribe of historians has
ever thought of challenging. Zosimus
unfinished New History, the same work
which mentions the Rescript of Honorius, states
that the British expelled the Roman magistrates
and got rid of Roman law, reverting to their own
customs, in the course of a great war against
"the tribes beyond the Rhine" in which
they are said to run the most fearful risks
(6.5.3/286-7).
In view of what we have seen of
the nature and origin of the legend, do we
believe this? This revolt against Roman law is
unknown to every other writer who had occasion to
write about fifth-century Britain; which,
considering the evil reputation Britain enjoyed
at the time, is at least surprising. Quite to the
contrary, the church writer Prosper Tiro of
Aquitaine called it, as late as 434, "the
Roman island", as compared with Ireland,
which was "barbarian": a clear
description, from someone who, as we will see,
can be shown to have taken a close interest in
British matters. In the same period, the compiler
of a list of official posts known as the Notitia
Dignitatum regarded Britain as part of the
Roman Empire[3]. It is also in direct
contradiction with Zosimus' own mention of the
Rescript of Honorius (6.10.2/291), where he
clearly dates the Rescript as a measure taken
during Alaric's invasion and the end of
Constantine III's adventure, among a list of
specific Imperial enactments dealing with the
after-effects of the disastrous year 410.
The war against the Saxons and the
rejection of Roman laws and magistrates come five
chapters earlier and are in a different world
altogether. With the Rescript we have a clear
date, a clear political context, mention of the
issuing authority; the ejection of the
magistrates could not be more vague, with not a
single date, name or place. "As they
advanced, the barbarians from beyond the Rhine
gained control of everything[4], and brought the men of
the British island and some who dwelled among the
nations of the Celts [oikontas twn en keltois
eqnwn enia] to the necessity of
rejecting/revolting against [aposthnai]
the Roman principles/government [archs]
and live in their own way without submitting to
their [the Romans'] laws. Those in Britain
therefore armed themselves and ran terrible
danger to free their ciuitates from the
menacing barbarians, and all Armorica and other
provinces of Gaul imitated the British and
likewise made themselves independent, threw out
the Roman magistrates and set up their own
independent government."
Zosimus is universally admitted
not to be a clear-headed or insightful historian,
and this fairly evident self-contradiction seems
typical. On the other hand, much of his
information comes from Olympiodorus of Thebes, as
reliable a source as he himself is unreliable:
"an active politician, ...[whose] diplomatic
missions included several embassies to the Huns
and other barbarian peoples, who held him in
great esteem. Olympiodorus describes his work not
as a history, but as source materials for a
history... [it] covered the years 407 to 425...
composed in annalistic fashion, using consular
years for dating events. John Matthews points out
the great precision that Olympiodorus used in
technical matters, accurately transliterating
Latin bureaucratic directly into Greek."[5]
Now, of the two passages, the one
that is far likeliest to come from Olympodorus is
6.10.2, mentioning the sort of materials which
Olympiodorus collected - to wit, an imperial
decree dealing with a major matter of foreign
policy - and placed among a number of other
dispositions by Honorius, dealing with the
effects of the crisis of 410. 6.5.3, By contrast,
shows no sign of depending in any way on official
reports or decrees; the manner is rather that of
a strikingly vague summary of a narrative, and
nothing suggests an official record - not a name,
not a date, not a clear event. It is as fuzzy as
Zosimus' own mind; while 6.10.3 is as clear as
that of Olympiodorus. If we have to choose,
6.10.2 is the obvious choice.
What is more, 6.5.3 contradicts
not only Zosimus, but everything else that is
known about the period. Not only is there, as I
said, no other mention of this supposed
anti-Roman rebellion whatever, but, in a
well-reported, multi-sourced period of history,
its supposed spread cuts across Roman and
barbarian activities in several provinces, and
yet no contemporary historian - not Orosius, not
the Gaulish Chronicles, not Constantius of Lyons
nor any other contemporary hagiographer, not
Procopius, not anyone else - reports anything
about it. It cannot be identified with the revolt
of Constantine III, which took place in a largely
different area - in particular, it seems to have
had little or nothing to do with Armorica - and
it involves ideas completely alien to him.
Zosimus' rebels wanted to establish a separate
government, while Constantine wanted no more than
to relieve Honorius of his throne; they rejected
the laws of Rome, while Constantine went out of
his way to mint his own coins in imitation of
Roman emperors! Britain and Gaul were the
usurper's power base until his death; but Britain
and Gaul are also - and at the same time! - the
epicentre of a revolt which is not an usurpation
but a complete rejection of Roman law and
institutions, installing what sounds, from
Zosimus' vague statements, a number of more or
less independent local governments - "the
people of Britain... and all Armorica and other
provinces of the Gauls... made themselves
independent... setting up their own independent
government": of whose rise and eventual fate
we hear nothing, though, whatever the case with
Britain, we have plenty of evidence about Gaul in
this period. Would we not expect to hear
something, if such a revolutionary notion as
rejecting Roman laws had prevailed through much
of Gaul about 410?
Nor, in spite of E.A.Thompson's
valiant but doomed attempt, can it be identified
with the bacauda taking place in Armorica
seven years later, in 417; not only is that much
too late, but no British connection can be found.
Thompson also makes much of the fact that one
Gaulish Chronicle says that a later Bacauda,
probably to be dated to 437, "broke off from
Roman fellowship"; a statement directly
contradicted by the fact that its leader Tibatto
immediately approached Saint Germanus of Auxerre
to open negotiations with Aetius and the Emperor
for a pardon - ooh, some great anti-Roman rebel
this is! Germanus died in the course of the
negotiations, which may have doomed Tibatto's
cause; the next we hear, he has taken refuge
among the Huns, which is probably the reason why
a later and unsympathetic chronicler made him a
breakaway from "Roman fellowship" in
the first place. But there is no evidence
whatever that his or his followers original
intentions were anti-Roman in terms of setting
themselves up as a separate national identity[6].
Conversely, while no contemporary
account supports any feature of Zosimus 6.5.3,
every contemporary one that mentions Britain at
all supports 6.10.2, however vaguely. The Gaulish
Chronicle of 452 and the Narratio de
imperatoribus... agree that Britain was lost
to Rome in 410; but - contrary to 6.5.3 - Prosper
regards the country as still essentially Roman in
434 or thereabouts. This supports my reading of
the Rescript, that is that it was not an imperial
reaction to a revolt against Roman law and
government - which had not happened - but a
rebuff aimed at an essentially Roman province. It
is only a century later that we find Procopius
regarding British ambassadors as barbarians.
In fact, every aspect of Zosimus
6.5.3 suggest that it is an intrusive item,
unrelated to any other known event. It weighs
like a brick in every telling of the events of
406-410 - themselves sufficiently dramatic and
crowded - forcing unnecessary complications,
brain-twisting hypotheses and general confusion.
Generations of historians have been pushed to the
aspirin cabinet trying to reconcile 6.10.2, where
the independence of Britain is the result of
Honorius' sovereign, Roman enactment, with
6.5.3, which declares Britain's complete
separation, not only from Ravenna, but from the ius
Romanum[7].
On the other hand, 6.5.3 looks
like it might have something to do with A. In A,
the cause of the break between Britain and Rome
is the iugum iuris - the very thing that
Zosimus rebellious Britons and Armoricans
reject. This suggests that we might want to look
to Britain for its origin.
Nothing, however, could be further
from A's picture than the notion of a Britain
already abandoned by Rome, beset by German
invaders, valiantly taking up arms against them,
and then consciously rejecting Roman ways
and resorting to native law. A may be written in
the shadow of Saxon power, but its great enemy
are the Picts and Scots, and they alone. Also,
while A does imply a rejection of Roman political
power, the break is not through any reversal to
"British" ways, but in the replacement
of the earthly lordship of the no-longer-willing
Romans with the heavenly lordship of the
Christian God. And this lordship involves at
least a residue of Roman power, through the Roman
possession of the sacred substances oil and wine
- in other words, it implies religious dependency
on Rome, Roman Catholicism. A does implicitly
argue against ius Romanum, at least in the
political sphere, but has no clear positive
political alternative, and its Great Enemy
belongs to an earlier stage of island history,
before the Saxons became a major power there.
I have already argued that A is a
historical/legendary production, looking back to
a partly imagined, partly historical past, and
that the Rescript of Honorius and the defeat of
the Third Pictish Invasion are not only the
climactic, culminating moments, but also the
point in which it hits the ground of clearly
described, reliable history. In other words, it
was written long after these events took place -
long enough, indeed, to have forgotten the
permanent Roman presence on the Wall. On the
other hand, Zosimus' notice does not seem to have
the clarity, definiteness and rounded outline of
legend. There are fuzzy elements - in particular,
the vague mention of Armorica and other areas of
Gaul - and on the other hand, an attention to
societal features that does not often turn up in
legend.
The most interesting of these is
his distinction between common or garden
"dwellers in the island of Britain" and
people who "lived among Celtic tribes".
Zosimus being a Roman, his notion of common or
garden normality must mean Roman ways; while
"living among Celtic tribes" must mean
living in a different ethnic world. The
description of individuals "living
among" the tribes of the Celts and who are
politically active - since it seems that it is
they who decide to reject Roman ways - reminds me
of the Roman-originated dynasties settled after
367 among the Celtic tribes of the north,
suggesting that it was their descendants who were
the motive power in this political development.
Greek, like Latin, allows remarkable precision
and clarity of expression, and even a muddle-head
like Zosimus would not have described - in prose,
as opposed to poetry - native Celts as living
"among" the tribes of the Celts, as if
they were guests in their own country.
Zosimus is saying that two groups,
the ordinary Romano-British of the south, and the
Roman-originated tribal dynasties of the north,
made common cause to reject Roman laws and Roman
ways and to fight the barbarians from
beyond the Rhine. In Britain there are
people who are simply described as living
in Britain - living with no
connotations, living in the way that
Zosimus thinks ordinary; and people who
"live among the Celtic tribes". In
other words, the information received by Zosimus
included a clear ethnic distinction between
"the men of the British island" in
general, and some who dwell among tribal groups.
He is speaking of a Romano-British nation some of
whom live among Celtic eqnwn,
"peoples", clearly described tribes; in
other words, those Roman dynasties - still
clearly understood to be of Roman blood by the
time A was written - who "lived among"
the tribes over which their fathers or
grandfathers or ancestors had been imposed by
earlier Roman power.
The barbarians are another group
of enormous interest. Nobody seems to have
noticed that Zosimus' phrasing implies that the ciuitates
of Britain are already under the control
of "the barbarians beyond the Rhine"
when the war starts. The barbarians had seized
everything, and the men of Britain had to free
their ciuitates from their threatening
presence. In effect, what he is describing is a
war against a Saxon occupier in the course of
which the British reject Roman ways and laws. It
is only when the struggle against the barbarians
spreads to Gaul that we hear of Roman magistrates
- as opposed to that abstract entity, Roman arche,
"principles" or "government"
- being expelled; and as this marks a clear
chronological and territorial stage of the
struggle, it must follow that "those who
dwelled among the nations of the Celts" and
who took part in the beginning of the
anti-Roman movement, must have "lived
among" British Celtic tribes. It is
in Britain that the movement starts; only
afterwards does it spread across the Channel.
Whenever this political
development took place, therefore, it must have
been after the aduentus Saxonum, and
therefore long after 410. If it implied, as
Zosimus said, a definite and conscious rejection
of Roman ways and Roman rulers, then it is
possible that A, the legendary history,
represented a charter legend for this nativist
revolution, supplying an illustrious precedent
and a religious justification. I think we can go
even further: if the Picts in A, a legend of the
historical past, are meant to figure as something
as a counterpart or foreshadowing of the Saxons,
and if the latter were the contemporary Great
Enemy, then the author of A could not fail to
realize, even as he celebrated the great victory
over the Third Invasion, that the Picts were not
in fact destroyed, but rather remained in their
Northern home, regained their independence,
started threatening Britain again; caused the
Saxons to be sent for; and for all we know, were
still a live threat as the author of A was
writing. In other words, if he saw the Picts as
predecessors of the Saxons, then he must have
been writing from a point of view in which the
Saxons had been in Britain for a long time
already, had already suffered at least one
disastrous defeat, but were still a threat;
which, to say the least, pushes it even farther
from 410AD.
Now, I have a definite theory
about this narrative; but I cannot introduce it
without a break in the pace of explanation. I
must leave Zosimus altogether, and start again
from a peculiar expression in Nennius, 300 years
and half a continent away.
Nennius has a schoolboy habit of
making indiscriminate use of Latin expressions
that strike him as unusual; for instance, cyulae
for warships. Gildas uses this word only once, in
his account of the Saxons; it is in fact an
English word, modern keels, and stands
only for the warships of the barbarians
themselves, easily distinguished, by their design
and apparel, from Roman craft. Nennius has found
it in Gildas, failed to see its specific meaning,
and injudiciously started to use it as standard
for men'o'war in the most inappropriate contexts,
such as the emperor Claudius' naval raid upon the
Orkneys.
Now in his chapter 20, which
conflates Welsh legend and Bede's historical
account of Caesar, Nennius speaks of the magnum
discrimen that the stakes planted by the
British in the Thames were for the invading Roman
troops of Caesar. The same bizarre expression
turns up in Gildas: when striking their Devil's
deal with the British, the Saxons - who are, in
Gildas' view, shortly to betray their masters -
say that they were magna... discrimina pro
bonis hostibus subituris, there to undergo
great dangers, magna discrimina, for their
good hosts.
Magnum discrimen is a
rather forced, not to say ungrammatical, way to
say "great danger". The standard word
for danger is periculum; what is more, a discrimen
cannot properly be magnum, since it stands
for a "distinction, separation" (the
way in which it comes to mean "danger"
is the expression in discriminem uitae,
"to the distinction of life [and
death]"), an abstract concept that cannot
carry an idea of size. The expression stands out
like a sore thumb to anyone with even a moderate
acquaintance with classical Latin; it would have
convulsed Cicero and Quintilian, and, by the same
token, is hardly in keeping with Gildas' limpid
grammar - or vocabulary - or usage.
Finding a strange ungrammatical
expression in Nennius would not be particularly
surprising; finding the very same terms in
Gildas, a writer who would be physically
incapable of the solecism of calling magnum
a discrimen, suggests a particular
purpose. Is it possible that he is quoting? It
certainly is, and it must be a sarcastic
quotation. The context is savagely ironical,
doubly ironical: the Saxons call boni hospites
those they are soon to betray and butcher, and
the boni hospites themselves are anything
but - they are so corrupt, and so stupid, that
the vials of God's wrath are already being poured
upon them. Sarcasm of this kind is meant to
explode on the hearers like a fireball, like
mention of Adolf Hitler's good faith and Josef
Stalin's humanitarian principle; and that strange
expression magna discrimina must be a part
of it.
It follows that there was a piece
of writing, known to both Gildas and Nennius,
that used the expression magnum discrimen
or magna discrimina to describe the
dangers of war. Both Nennius and Gildas resort to
it when describing great wars of invasion that
will determine the future of the island: in
Nennius, Caesar's Romans are fighting to impose
Roman ius on the tyranni et tumidi
British leaders; in Gildas, the Saxons will fight
to save Britannia from the Picts - though the
great writer is foreshadowing, none too subtly,
the war of conquest they were soon to wage
themselves. That is to say, the expression must
be closely connected with the defence of the
realm. And remember the sarcasm. Gildas is
putting in the barbarians' mouths an expression
he knows will resonate in his listeners' ears and
minds. He wants his audience to feel disgust.
A quotation in this context is bound to be
sarcastic, placing noble words, words that are
all but sacred, in mouths so vile that even to
use them is a pollution, like (in modern terms) a
neo-Nazi spouting the Gospel, or the Declaration
of Independence, or the Gettysburg Address, or
Churchill's Dunkirk speech. And if the quotation
has to do with the defence of the realm: to put
it in the mouth of treacherous mercenary
barbarians, foolishly brought in to defend it
because the British did not have the strength,
only to prove the worst danger, discrimen,
periculum, that Britain ever ran - this would
be supremely pointed and effective rhetoric,
indeed worthy of this great writer.
We have already seen that Gildas
lamented that it has not fallen to him to
describe "the dangers of most valiant
soldiers in grim war", and that this argues
that a piece of writing existed that described
exactly that; that the young Gildas, early
recognized as a wonder-talent and rightly
ambitious, had yearned to measure himself against
the classic account of the defence of Britain;
and that his life had been blighted by the
progressive, disheartening realization of how
little his age had of the heroic. This closes the
circle; for it can hardly be a coincidence that
Gildas opens his own "little work" with
what seems precisely a gentle correction of the
expression magnum discrimen. Quia non
tam fortissimorum militum enuntiare trucis belli pericula
mihi statutum est... "As it was not
granted to me so much to announce the dangers
of bravest soldiers in grim war..." - the
proper word is not discrimen, it is periculum:
it was not given to me to me to speak of - ahem!
- the pericula of bravest soldiers in grim
war. After ten years of silence or more, Gildas
has finally taken his predecessor's challenge,
but according to the literary and artistic
requirements of an age of desidiosi,
cowardly lazy bums. Gildas was in the mood of
Thomas Mann's Adrian Leverkühn, who, faced with
the collapse of "the good and noble... what
we call the human, although it is good and
noble", resolves to "take back the
Ninth Symphony", and, measuring himself
against the greatest of all his predecessors,
writes a Lamentation of Dr.Faustus that is
meant to deny, point by point, Beethoven's
majestic assertion of the worth of human life.
Only Adrian Leverkühn is a fictional character;
Saint Gildas was a real person and a real genius,
really faced with the collapse of everything he
loved.
I suggest that the expression magna
discrimina was found in the first few words,
both because it is there that it would be most
memorable, and because Gildas opens his own work
with that correction - and leaves magna
discrimina to mendacious barbarians with as
much Latin as honesty. I will call this lost
document L. It would have opened something like:
"my subject is the magna discrimina
that the most valiant soldiers of Britain ran in
their grim war to free their ciuitates
from the barbarians..."[8]
Now we get back to Zosimus; for it
is he, of all people, who shows what seem to me
unmistakable echoes of L. In 6.5.3, he all but
translates what I surmised as the work's opening
words: "Consequently, the people of Britain
armed themselves [fortissimorum militum?]
and took their lives in their hands [magna
discrimina subituris?] in order to rid their
cities of the barbarians who were menacing
them". Dating Zosimus is a notoriously
thankless task, but, as an overt pagan, he must
have lived before Justinian's suppression of
pagan centres of learning; on the other hand, he
says that the British "reverted to their
ancestral customs", which the British of
410-440 definitely did not. He must be thinking
of the tribalized, Celtic sixth-century Britain
of Gildas. The fact that he speaks of poleis
acting independently rather than of coordinated
action also suggests the fragmented polities of
Gildas; and the apparition of Armorica, which
fits so badly the picture of 410, would be much
better placed close to the sudden apparition of a
British-colonized Brittany in the sixth century.
Zosimus is flagrantly describing the beginnings
of Gildasian Britain.
What is more, his historical
scheme and that of Gildas show an exactly similar
mistake. Like Gildas, he describes one single
barbarian assault, a Saxon assault ("tribes
from beyond the Rhine"), which places the
very existence of the "British poleis"
in danger; I suggest that he has conflated the
great raid of 409-411 with the Saxon settlement
and rebellion of 442, which is what L was
speaking of. Gildas knows nothing of it either:
the only war fought towards the end of Roman
power is the Third Pictish Invasion, and while
Gildas knows of the existence of the Saxon Shore
forts, he never shows them being used, as they
certainly would have been during the great raid
of 409-411.
Now while the raid of 409-411 was
large enough to deserve mention in Gallic
chronicles, it did not actually lead to any
permanent settlement, either in Gaul or in
Britain, let alone threaten to conquer the whole
island; the revolt of 442 did both and more. And
while Zosimus confusing two wholly separate Saxon
episodes would be quite in keeping with his
notorious ways (E.A.Thompson,[9] who was defending
him, said that he had "an unsurpassable
claim to be... the worst of all extant Greek
historians of the Roman empire"!), I think
we should notice that Gildas knows nothing of it
either. Until the Saxons are called in to defend
Britain against the Picts, they are never
mentioned: it is the Picts who are the great
danger, even though, when the Saxons appear on
the scene, Gildas starts speaking as though they
had been the most dreaded of peoples all along.
And if two wholly separate historians make the
same mistake, then I submit they had the same
source - one which conflated the end of Roman
power in Britain, and the Saxon raid which
followed it, with the Saxon war, or else so
described the beginnings of the Saxon war as to
make it seem that it followed upon the end of
Roman power in Britain.
This is bound to have something to
do with the different sources L is using. L, I
believe, is not A, and may contradict it in some
aspects. A concentrates on the Picts, and, so far
as I can see, ends with the third Pictish
invasion and the final British victory, after
which Gildas summarizes an unmistakably
historical and contemporary account in ch.21; L,
like Gildas' own answer to it, is concerned with
the Saxons, and may well, indeed must, have
contained allusions to their old and terrible
reputation. But Zosimus knows nothing of the
Picts, and only ever describes a Saxon danger to
Britain.
Ls picture of Britain does
not seem to agree with As, of a
consistently non-Roman Britain dominated and
protected by a distant and foreign Rome, and
eventually losing that protection with the Third
Massacre. A, in spite of the probably historical
nature of the Third Pictish Invasion, is a
legendary picture; L, in spite of the mistake
about the early involvement of the Saxons with
Britain, must have been primarily historical. A
is based on what is, in my view, a purely local
history of the over-Wall tribes, and it is not
clear whether it itself was aware of the fact; it
seems likelier that, by projecting their
comparatively recent and certainly local history
upon the collective past of all Britain, it left
no space for the existence of a Romano-British
world. On the other hand, if L was a contemporary
account, it must have been clearer than Gildas
allows about Britain's mutation from Roman
customs to resurgent Celticism, and even about
its ethnic roots in the north of the island.
Zosimus is quite clear, both on the fact that
there were Celtic tribes with Roman residents
among them, and that the British had
"reverted to their own customs"; and,
to judge by the Celtic nature of the British
settlement in Brittany, that was a historical
fact. However, while Zosimus knew of this
development, his probable contemporary Procopius
has no idea of it. He regarded the British
ambassadors to Justinian as
barbarians; he knew that Britain had
once been Roman; but he had no idea at all of how
these two facts were connected. His idea of
Britain came half from wholly literary sources
and half from tall tales from Frankish
ambassadors; and it is the despised Zosimus, to
the astonishment of any historian who had the
misfortune of dealing with him, who has a sense
of the mutation that had been taking place.
Equally important is that, to
judge from Zosimus, the changeover was a
conscious decision, not a gradual process or
drift into Celtic ways. As a result of Saxon
oppression, he says, the British decided to make
use of local ways, to forsake the unprofitable
Roman habits of the past and accept British
custom. As I pointed out, this is echoed in the iugum
iuris of A, in which it is Roman law that is
intolerable. The same idea, though not so clearly
stated, dominates Gildas from end to end: his
Britons are incapable and unwilling to accept law
from the Romans, and that is the cause of all
their disasters.
Can we take the Massacre for a
historical event? The date, at the very least,
must be altered. A, the legend of the Seven
Emperors, and (indirectly) The dream of Maxen
Gwledig, all insist on a direct and immediate
connection with the end of Roman rule in 410; but
Zosimus, who only knew L, drew from it a notion
that the Massacre was directly connected with the
Saxon war; and we know, though he apparently did
not, that it started in 441/2. What is more, he
only describes it as a result of what, stripped
of the talk about the Armoricans and other Gauls
"imitating" the British, amounts to a
description of large-scale British intervention
in Gaul, attended by the expulsion of local Roman
magistrates. No such intervention is on record;
but in the history of western Gaul in the late
fifth and early sixth centuries there are holes
you could drive a tank through.[10].
I take the view that L, as
reported by Zosimus, was right, and that any
expulsion or massacre of magistrates took place
much later, in the course of the Saxon cycle of
wars. The fact that every other document places
it at the end of Roman power only proves that
Welsh legend held it to be so. It must have been
a genuine political revolution. Political
revolutions have victims, and there is no reason
not to think that some surviving supporters of
Roman law were got rid of, one way or another, in
the course of the establishment of a resurgent
Celtic order. Its backdating to 410 is easily
explained as a mythical justification for actual
political contemporary developments: the
Celticizing British party would convince
themselves that the end of Roman power in the
already distant past actually supplied a
precedent and a justification for their political
actions in the present. A seems to have been an
effort in that direction: when a mythological
precedent for a political revolution against the
application of Roman law in Britain was required,
the memories of one treacherous change of
allegiance - the areani's sell-out in the
360s - and three large-scale revolts - those of
Magnentius, Maximus, and Constantine - were
conflated with the expulsion or massacre of a
class of Roman governors, making the latter a
political principle.
This would account for the
extraordinary potency and persistency of the
legend, which has no parallel in Ireland (though
Ireland is hardly without invasion legends) but
which clung to Welsh myth even to the point of
being altered in a self-flattering nationalistic
manner in The dream of Maxen Gwledig,
centuries after it was formed. It is also
relevant to the extraordinary fact that A, who
has organized the Massacre of the Magistrates
into a structural, almost a cosmic, principle of
British-Roman relationship, also makes the Romans
leave Britain for the last time before the
Rescript of Honorius: the defence of the realm
against the Picts, that motor of the whole action
of A, is a British, specifically a North British
concern. The story of how the British realms
consecrated themselves to God before the final
victory against the Third Pictish Invasion is
probably part of the same legend, a process of
self-justification for the victorious Celticizing
party: ever since the final victory over the
Picts, God, not the Roman emperor, had been the
over-king of the British. Some episode of
national prayer and repentance - such as we
cannot doubt must have taken place, perhaps
often, in the course of a terrible struggle for
survival - may have been dug up from fading
memory, and transformed into a complete rejection
of any merely earthly domination, placing the
victorious armies of 410 under His hand before
they went to avenge their country's wrong on the
Picts. That would, no doubt, be a most
prestigious precedent.
To our enormous surprise, then, we
find that Zosimus (of all people) had some sort
of access to a document we can only otherwise
trace from the single surviving work of
literature from Gildasian Britain. It must have
reached him in the keel of one of those Greek
ships that regularly plied the tin route to the
Cassiterides. We know that books travelled
regularly from the East to Britain and Ireland;
why not the other way? - except, of course, that
books from the islands would not be remotely so
interesting to the Greeks as Greek writings to
the islanders. But as we surmise from Gildas that
L was regarded as a national literary
masterpiece, one can imagine a British visitor
showing or reading it to Zosimus with a sort of
nervous pride - you are a Roman historian, sir, a
very educated person... but we, too, have one of
our own.
Notes
History
of Britain, 407-597 is copyright © 2002, Fabio
P. Barbieri. Used with permission.
Comments
to: Fabio P.
Barbieri
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