I, Claudius - Robert Graves [71]
The most valuable volume was the introductory one dealing with primitive ritual at Rome. Here I found myself in difficulties, because Augustus' ritualistic reforms were based on the findings of a religious commission which had not done its work properly. There had apparently been no antiquarian expert among the commissioners, so that a number of gross misunderstandings of ancient religious formulas had been embodied in the new official liturgies.
Nobody who has not made a study of the Etruscan and Sabine languages is capable of correctly interpreting the more ancient of our religious incantations; and I devoted a great deal of my time to mastering the rudiments of both.
At this time there were a few countrymen who still talked nothing but Sabine in the home and I persuaded two of them to come to Rome and provide Pallas, who was now acting as my secretary, with material for a short Sabine dictionary. I paid them well for this. Gallon, the best of my other secretaries, I sent to Capua to collect material for a similar dictionary of the Etruscan language from Aruns, the priest who had given me the information about Lars Porsena which had so pleased Pollio and so disgusted Livy.
These two dictionaries, which later I enlarged and published, enabled me to clear up, to my own satisfaction, a number of outstanding problems of ancient religious worships; but I had learned to be careful and nothing that I wrote reflected on Augustus' scholarship or judgment.
I will not spend any time on an account of the Balkan War, beyond saying that in spite of the wise generalship of my uncle Tiberius, the able assistance given him by my father-in-law Silvanus, and the dashing exploits of Germanicus, it dragged on for three years. In the end the whole country was reduced, and practically made into a desert, because these tribes, men and women, fought with extraordinary desperation and only acknowledged defeat when fire, famine and plague had more than halved the population. When the rebel leaders came to Tiberius to treat for peace he questioned them closely. He wanted to know why they had taken it into their heads to revolt in the first instance and then to offer so desperate a resistance. The chief rebel, a man called Bato, answered: "You yourselves are to blame. You send as guardians of your flocks neither shepherds nor watch-dogs, but wolves."
This was not exactly true. Augustus chose the governors of his frontier provinces himself and paid them a substantial salary and saw to it that they did not divert any of the Imperial revenues into their own pockets. Taxes were paid directly to them, no longer farmed out to unprincipled tax-collecting companies. Augustus' governors were never wolves, as had been most of the republican governors, whose only interest in their provinces was how much they could squeeze out of them. Many of them were good watch-dogs and some were even honest shepherds. But it often happened that Augustus would unintentionally put the tax at too high a rate, discounting the distress caused by a bad harvest or a cattle plague or an earthquake; and rather than complain to him that the assessment was too high the governors would collect it to the last penny, even at the risk of revolt. Few of them took any personal interest in the people they were supposed to govern. A governor would settle in the Romanized capital town, where there were fine houses and theatres and temples and public baths and markets, and never think of visiting the outlying districts of his province. The real governing was done by deputies and by deputies of deputies and there must have been a great deal of petty jack-in-office oppression by the smaller men: perhaps it was these whom Bato called wolves, though "fleas" would have been a better word.
There can be no doubt that under Augustus the provinces were infinitely more prosperous than under the Republic, and further that the home-provinces, which were governed by nominees of the Senate, were not nearly so well off as the frontier-provinces governed by Augustus' nominees.
This comparison provided one of the few plausible arguments that I ever heard advanced against republican government; though based on the untenable hypothesis that the standard of personal morality among the leading men of an average republic is likely to be lower than the personal morality of an average absolute monarch and his chosen subordinates; and on the fallacy that the question of how the provinces are governed is more important than the question of what happens in the City. To recommend a monarchy on account of the prosperity it gives the provinces seems to me like recommending that a man should have liberty to treat his children as slaves, if at the same time he treats his slaves with reasonable consideration.