Tacitus and Bracciolini. The Annals Forged in the XVth Century

by John Wilson Ross

In the Twelfth Book Lollia Paulina is made to consult the Colophonian Oracle of Apollo Clarius respecting the nuptials of the Emperor Claudius: "interrogatumque Apollinis Clarii simulacrum super nuptiis Imperatoris" (An. XII. 22). How could this be? when Strabo, who lived in the time of Augustus, tells us that in his day that oracle no longer existed, only the fame of it, for his words are: "the grove of Apollo Clarius, in which there used to be the ancient oracle":—[Greek: "alsos tou Klariou Apollonos, en ho kai manteion aen pote palaion">[ (XIV. I. 27). This is quite convincing that Tacitus could not have written those words.

There is another reason against Tacitus having made the statement: he must have been aware from personal knowledge that his countrymen obtained all their oracular responses from water. Bracciolini might have known that this custom prevailed among the Romans during the time of the Caesars, had he consulted Lucian's Alexander or Pseudomantis, Melek (better known as Porphyry), and, above all, Jamblicus, who, in his book upon Egyyptian, Chaldaean and Assyrian Mysteries, speaks (III. 11) of the habit among the Romans of "interpreting the divine will by water": [Greek: di hudatos chraematizesthai], and explains the manner how, "for in a subterraneous temple" (by which, I presume, Jamblicus means a "sanctified cave or grotto") there was a fountain, from which the augur drank," [Greek: einai gar paegaen en oiko katageio, kai ap autaes pinein ton prophaetaen.] How can we believe that Tacitus was ignorant of such an ordinary native ceremony, and one, too, that must have come repeatedly within his ken?

Another error is, apparently, very trifling, but it becomes quite startling when we are to suppose that it was made by Tacitus, an accepted authority upon the people in question,—the ancient Germans of the first century of our aera:—that people who (according to Sanson's Maps and Geographical Tables) inhabited what was then known as "Germany," namely, the country between the Danube and the Rhine, with Denmark, Norway, Sweden, the western portion of Poland and some part of the kingdom of Hungary,—are represented as having HOUSEHOLD GODS, for we are told that if Italicus had had the spirit of his father (Flavius, brother of Armin), he would have done what his parent did, wage war more rancorously than any man, against his country and his "Household Gods"; "Si paterna Italico mens esset, non alium infensius coutra patriam ac Deos Penates, quam parentes ejus exercuisse" (An. XV. 16). Into this mistake Tacitus could not possibly have fallen, from being thoroughly acquainted with the manners of the Germans, as he has shown in his work on that subject: he knew that that people had only one set of gods whom they worshipped publicly in sacred groves and woods, but none corresponding to the Roman Dei Penetrales, privately worshipped at home.

We have read scarcely more than a page from the commencement of that portion of the Annals where the forgery began,—the Eleventh Book,—before we find that a mistake is made about Gotarzes being the brother of Artabanus: for he is described as having "compounded poison for the particular purpose of killing his 'brother' Artabanus and his wife and son": "necem fratri Artabano conjugique ac filio ejus praeparaverat" (An. XI. 8). Artabanus was the father, as may be seen in Josephus: "not long after Artabanus died, leaving his kingdom to his son Vardanes: [Greek: "Met' ou polun de chronon Artabanos telueta, taen Basileian to paidi Ouardanae katalipon">[ (Antiq. Jud. XX. 3, 4 in init). Vardanes (according to Josephus), but (according to other writers) Bardanes was the brother of Gotarzes; as was known to Bracciolini who speaks of "Gotarzes revealing to his brother," meaning Bardanes, "a conspiracy of their countrymen which had been disclosed to him": "cognitis popularium insidiis, quas Gotarzes fratri patefecerat" (An. XI. 9). It cannot be said that Bracciolini was unacquainted with Josephus; for he follows him closely in the last six books of the Annals; further he mentions him in his letters, for he says that he has been "a long while waiting for his works," (to make use of them in his forgery): "Jamdiu expectavi Josephi libros," &c. (Ep. III. 28): his memory, notwithstanding, entirely failed him with respect to the passage in question, or else he paid no heed to it.

While he makes this misstatement about Gotarzes and Artabanus he falls into another blunder with respect to Bardanes: he circumscribes the limit of his reign to less than one twelvemonth,—the year when the Secular Games were celebrated which, according to his own account, was the year 800 from the Foundation of Rome, or the year 47 of the Christian Aera ("Ludi Saeculares octingesimo post Romam conditam … spectati sunt." An. XI. 11).

Soon after his accession Bardanes, (according to the narrative we have of him in the Annals), found a rebel in his brother Gotarzes, who waged war against him, defeated him, and, gaining his kingdom, had him assassinated by a body of Parthians, who "killed him in his very earliest youth while he was engaged in hunting and not anticipating any harm:" "incautum venationique intentum interfecere primam intra juventam" (An. XI. 10). All these circumstances are made to occur in such rapid succession to each other that they occupied only one year, if so much; for they are all shown as taking place during the consulship of Valerius Asiaticus and Valerius Messalla.

Now let the reader turn to the Life of Apollonius of Tyana by Philostratus. He will there see that the Magician of Cappadocia on his arrival in Babylon was told that Bardanes had been reigning two years and as many months; Apollonius stopped in the palace of the king twenty months; then he started on a tour to India; he travelled about the Asiatic Peninsula for a considerable time; next he went on a visit to the Brahmins with whom he staid four months; after that he returned to Babylon, where he found Bardanes as he had left him, still king and in the enjoyment of excellent health. It is necessary that I should substantiate this by extracts from Philostratus. In a conversation with one of the king's courtiers Apollonius asks the question: "What year that was since Bardanes had recovered his kingdom?" and received the reply that it was "the third, two months of which they had already reached": [Greek: "poston de dae touto etos tae anaktaetheisae archae; pritou, ephae, haptometha duo aedae pou maenes">[ (I. 28): in another conversation with Damis Apollonius says that he "is off to India"; that he has been staying at the court "already a year and four months"; though "the king will not let him take his departure until the completion of the eighth month": [Greek: age, o Dami, es Indous iomen … eniautos gar haemin aedae, kai tettares … oude anaesei haemas … ho Basilaeus proteron, ae ton ogdoon telesai maena]: the biographer then speaking of the visit to the Brahmins, says that Apollonius spent four months with them": [Greek: maenon tettaron ekei diatripsanti]: and "on his return to Babylon he found Bardanes as he had left him," that is, on the throne and in the enjoyment of health: [Greek: es Babylona … anapleusai para ton Ouardanon, kai tuchontes auton oion egignoskon] (III. 58).

We have proof positive here that Bardanes sat on the throne of Babylon for at least four years and a half; quite contrary to the account in the Annals. Philostratus is generally regarded as a most reliable writer of antiquity; we may be, therefore, tolerably certain, from the look out given us in the pages of the historian of Lemnos, that Bardanes did not die, as we are told in the Annals, in his earliest youth by assassination after a short reign of less than one year, but that he reigned long, lived to a good old age, and died a natural death.

One more example of this kind, which almost seems to bring home the forgery to Bracciolini; and then we will pass on to other matters (for the present).

Nowhere in his works do I find that Bracciolini makes any reference to Lucian or Strabo, or even mentions their names. I think if he had read them, he would have known better than to have spoken of Nineveh being in existence in the reign of the Emperor Claudius, because this is the reverse of what we are told by Lucian and Strabo. For all that, we hear in the Annals of troops "along their march capturing the City of Nineveh, that most ancient capital of Assyria": "Capta in transitu urbis Ninos vetustissima sedes Assyriae" (An. XII. 13). In Lucian's amusing Dialogue, entitled "Charon," when Mercury points out the tomb of Achilles on Cape Sigaeum and that of Ajax on the Rhoetaean promontory, Charon wants to see Nineveh, with Troy, Babylon, Mycenae, and Cleone, the following being the conversation; "I want to point out to you," says Mercury, "the tomb of Achilles: you see it on the sea? That's Cape Sigaeum in the Troad: and on the Rhoetaean promontory opposite Ajax is buried. CHAR. Those tombs, O Hermes, are no great sights. Rather point out to me those renowned cities, of which I have heard below,—Nineveh, the capital of Sardanapalus, Babylon, Mycenae, Cleone and that famous Troy, on account of which I remember ferrying across there such numbers that for ten whole years my skiff was never high and dry and never caught cold," (that being Charon's fun, according to Lucian's conception, in conveying that all that long time his boat was in the water (hence "catching cold") from being perpetually used: [Greek: "Thelo soi deixai ton tou Achilleos taphon, horas ton epi tae thalattae; Sigeion men ekeino to Troikon, antikru de ho Aias tethattai en to Rhoiteio. CHAR. Ou megaloi, o Hermae, oi taphoi tas poleis de tas episaemous deixon moi aedae, has kato akouomen taen Ninon taen Sardanapalou, kai Babulona, kai Mukaenas, kai Kleonas, kai taen Ilion autaen, pollous goun memnaemai diaporthmensas ekeithen, hos deka oloneon maede neolkaesai, maede diapsuxai to skaphidion.">[ The reply that then follows of Mercury shows that not a remnant was left of Nineveh in the very ancient time of Croesus, and that nobody even then knew of its site: "Nineveh, O Ferryman, is quite destroyed, and not a trace of it is left now, nor can you tell where it used to be": [Greek: "Hae Minos men, o porthmen, apololen aedae, kai ouden ichnos eti loipon autaes oud an eipois hopou pot' ae">[ (Charon 23). Strabo says the same with respect to the destruction of Nineveh: "The city of Nineveh was thereupon demolished simultaneously with the overthrowal of the Syrians: [Greek: Hae men oun Ninos polis aephanisthae parachraema meta taen ton Suron katalusin">[ (XVI. I.3), —though to speak of the inhabitants as "Syrians," at such a juncture is hardly correct language on the part of Strabo; it should have been "Assyrians," if Justin is right in saying that that people only took the name of Syrians after their empire was at an end: "for thirteen hundred years," says he, "did the Assyrians, who were afterwards called the Syrians, retain their empire": "Imperium Assyrii, qui postea Syri dicti sunt, mille trecentis annis tenuere" (Justin I. 2).