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February is Black History month! While other, better-informed sources have covered the biographies and histories of recent African American luminaries, we are stepping far back in time (and far away on the map) to find a subject for this post. This (conveniently) spares us from looking into the nightmarish Atlantic slave trade and the centuries of associated injustices which have formed the foundation of Black history in the new world, but, it also means we must examine the mindsets and mentalities of Ancient Roman and Medieval societies. The prejudices and projections of those eras are…different from what we might expect, but writing about that time from a modern vantage poses all sorts of moral and epistemological quandaries. And that is before we even ask about whether any of this is real.
Alright…enough historicism. Above is Mauritius of Thebes AKA Saint Maurice, a third century Roman general who led the vaunted Theban Legion, an elite infantry squadron of a thousand Roman legionaries based in Egypt. Born around AD 250 in Thebes, Mauritius was a Coptic Christian, however he was also a Roman soldier who understood how to navigate the mélange of languages, cultures, and faiths at the borders of the vast empire. Or so it seemed–the third century was a time of profound crisis for the Roman Empire, and the Theban Legion was sent across the seas and high mountains to Alpine Gaul (modern Switzerland) to fight against rebels. These rebels were bagaudae, peasant insurgents who revolted against the mercurial rapacity of the Roman elites (who, in turn, found time and resources within the larger cycle of ruin, civil wars, and famine to crush the insurgents utterly). At a pass in the Alps (today known as the Great Saint Bernard Pass), Emperor Maximian ordered Mauritius’ legion to massacre some local Christians. When Mauritius refused to carry out the orders, the Theban legion was punished with decimation (every tenth man was executed), and when Mauritius refused Maximian’s order a second time, the Caesar ordered that Mauritius and all of his men be killed.
And that was it for Mauritius…or would have been except, as with Saint Nicholas, stories and legends began springing up around Mauritius after his death. As an Egyptian soldier in northern lands, Mauritius took on more and more fabulous trappings and appurtenances after his death. Maurice was said to have worn magnificent armor emblazoned with a red cross. He was reputed to have gone into battle bearing the holy lance, the spear which pierced Christ’s side. Otto I (here is his crown!) had Maurice’s sacred remains interred at the great cathedral of Magdeburg,
Soon Maurice was the patron saint of infantrymen, swordsmiths, weavers, alpine soldiers, gout sufferers, dyers, and (maybe best of all) Holy Roman Emperors! In the 12th century, as the German Empire entered a zenith, Maurice’s image was everywhere, and instead of being pictured as a stereotypical Roman, he was portrayed as an African dressed in armor. The rather splendid statue of Maurice at Magdeberg is a fine medieval example. Carved around 1250, the statue portrays Maurice in 13th century chainmail and with ebony skin and undisguised (and un-caricatured) Nubian features.
The Cult of Maurice became more prominent up until the mid-16th century when suddenly everything changed (as the burgeoning African slave trade spread its racist lies and cruel stereotypes to Germany, Bohemia, Austria, and Switzerland). Suddenly Maurice turned white (and less important within his own story)!
So, uh, who was Maurice? Was he a Roman soldier or a holy man? Was he Black or a Roman or an Egyptian or what? Why is he dressed as a 15th century German courtier? Was he even a real person? Unfortunately none of the answers to those questions are straightforward or even satisfactory. Neither Romans (some of whom were Black) nor Medieval lords (some of whom were Black) thought of race in the same way as 18th century plantation owners (some of whom were Black). Maurice could have been Black and Egyptian and a Roman general. Saint Maurice is thought of as the first black Christian Saint except for maybe, uh, Jesus, who is equally ambiguous and hard to pin down (and also maybe not real). If I had to guess, I would say Maurice was not real–or rather he was real in the way that Jesus was real: which is to say that there were indeed military commanders and problematic street rabbis roaming around the Roman world and Christian writers used these figures to tell the story they wanted to tell.
And what a story this is! At its heart, Saint Maurice’s story is a transcendent story of moral bravery and sacrifice. It is also a dangerous story capable of unending all social hierarchies. When the Emperor of known civilization gives one of his generals an order to kill innocent people, the soldier decides to give up his social standing, his men, and even his life rather than follow the unjust command. Such radical compassion is truly Christlike! It immediately illustrates that there are bigger things going on than rank, status, victory, empire..or even survival. Saint Maurice makes us think hard about human choices. It would be lovely to think that racial identity is likewise a fungible choice to be dispensed with in the face of larger moral imperatives, but, alas, in this world of continuing bigotry, such idealism is also apparently still a myth.
The Romans made use of many crowns during the time of the Republic. Some proclaimed exceptional soldiers or dominant politicians. Other crowns were worn by athletes, brides, or festival celebrants. An entire list of Roman coronae can be found here. Later on, as the empire began to crumble, Emperors might wear jeweled diadems, but in the republic a very different sort of crown stood above all the rest.
The grass crown was the highest reward a Roman military man could receive during the time of the Roman Republic (and for a brief period at the beginning of the Roman Principate). A general could only win the grass crown by saving an entire army. Well, actually, the crown was once given to a mere centurion for saving an army–so it was saving an army that was important. Usually such a thing could only be accomplished by commanders. A mere handful of the greatest Roman warriors ever received this singular honor.
The crown was woven out of grass, weeds, and wildflowers taken from the ground where the person receiving the award saved the army. It was made by soldiers and presented by them to their savior, so it may have lacked the sophistication and loveliness of fancier wreaths and garlands. Nevertheless the Romans esteemed it above all other headgear. Pliny the Elder described the grass crown in Chapter XXII of his work The Natural History (translated by John Bostock):
Of all the crowns with which, in the days of its majesty, the all-sovereign people, the ruler of the earth, recompensed the valor of its citizens, there was none attended with higher glory than the crown of grass. The crowns bedecked with gems of gold, the vallar, mural, rostrate, civic, and triumphal crowns, were, all of them, inferior to this: great, indeed, was the difference between them, and far in the background were they thrown by it. As to all the rest, a single individual could confer them, a general or commander on his soldiers for instance, or, as on some occasions, on his colleague: the senate, too, exempt from the cares and anxieties of war, and the people in the enjoyment of repose, could award them, together with the honours of a triumph.
But as for the crown of grass, it was never conferred except at a crisis of extreme desperation, never voted except by the acclamation of the whole army, and never to any one but to him who had been its preserver. Other crowns were awarded by the generals to the soldiers, this alone by the soldiers, and to the general. This crown is known also as the “obsidional” crown, from the circumstance of a beleaguered army being delivered, and so preserved from fearful disaster. …
The crown thus presented was made green grass, gathered on the spot where the troops so rescued had been beleaguered. Indeed, in early times, it was the usual token of victory for the vanquished to present to the conqueror a handful of grass; signifying thereby that they surrendered their native soil, the land that had nurtured them, and the very right even there to be interred—a usage which, to my own knowledge, still exists among the nations of Germany.
Pliny went on to list the men who received the grass crown. It is a short list of Rome’s greatest victors. Here is that list of peerless Roman commanders with a brief explanation:
- Lucius Siccius Dentatus (a general during the great civil struggles between the plebians and the patricians)
- Publius Decius Mus (received two grass crowns—one from his own army, and a second from the legions he had rescued)
- Fabius Maximus (received the crown for creating and employing “the Fabian strategy” a series of delaying tactics by which Hannibal was ultimately expelled from Italy)
- Marcus Calpurnius Flamma (a commander who led 300 volunteers on a succesful suicide mission to free the consular army which was caught in a defile during a batule in the First Punic War)
- Scipio Aemilianus Africanus (adopted grandson of the famous Roman general of the same name: Scipio the younger won his his grass crown in the final Punic war–which saw the utter destruction of Carthage)
- Gnaeus Petreius Atinas (the previously mentioned centurion, who saved a legion during the Cimbri wars by means of good leadership and heroic battlefield prowess )
- Lucius Cornelius Sulla (the great dictator won the crown in fishy circumstances during the Social War at Nola [Pliny is dismissive of the award–and of Sulla])
- Quintus Sertorius (who defeated several large armies campaigning in Spain–but may not have recived the grass crown[Pliny’s language is unclear])
- Augustus (the crown was presented to Augustus by the Senate but was it was a political homage to an emperor rather than an army’s reward for its general.)
After Augustus, the grass crown exits history. It lingers only as a memory of the warlike virtues of the Roman Republic.
ferrebeekeeper 