The meeting had been in session for an hour or more. A lifelong career in imperial service had equipped Zeno with deep reserves of patience. After lengthy prayers to the gods, a magistrate titled the agoranomos had taken the floor, and showed no signs yet of relinquishing it. First he had set out, in bad Greek and exhaustive detail, the grain shortage afflicting the town. The public granaries were virtually empty, prices rising steeply; there were dark rumours of hoarding and profiteering. A citizen of Olbia now resident in Byzantium had donated a shipload of wheat. The Boule had decided to recommend the assembly vote this man a statue at public expense. Given the straitened circumstances of city finances, an old statue should be rededicated. Despite this godlike generosity, the agoranomos had continued, much more was needed. With no overt reluctance, two councillors had announced they would provide grain from their private stores. More fulsome praise had followed, and two more forgotten benefactors of an earlier age lost the dedications on their statues.
The agoranomos now was talking about temple treasures. Zeno’s thoughts drifted towards the baths and dinner. At least one of the baths was still operative, diminutive and foul though it was, and he had instructed one of his boys to buy oysters and bream. Seafood was wonderfully cheap in this backwater compared with Byzantium, let alone Rome. Raised voices with uncouth accents brought him back. Apparently, the previous year the Boule had authorized the priests of Apollo to pawn some sacred vessels of gold. The foreigner who held them was threatening to take them abroad and melt them down. The somewhat acrimonious apportioning of blame continued for some time, growing steadily more heated, until the first archon Callistratus announced he would reclaim them with his own money. The loan would be for a year, interest free. The members of the Boule then had to endure Callistratus launching into an extempore oration on homonoia; did they not realize civic harmony was the greatest treasure a polis could possess?
There were only twenty members of the Boule. Zeno studied them. They were all dressed in native style: embroidered Sarmatian tunics and trousers, small black cloaks, long swords on their hips. Zeno thought of the story of Scyles in Herodotus. Scyles had been king of the nomadic Scythians in these parts, but his mother had been a Greek woman. She had taught him that language, and brought him up to love all things Hellenic. When Scyles had come to Olbia he had left his army outside the walls and entered the gates alone. Inside, Scyles had changed his Scythian clothes for Greek. He had a home in the city, in which he kept a woman he treated as his wife. Maybe they had children; Herodotus did not say. Each time, he had stayed for a month or more. This state of affairs had persisted for a number of years. In the end a citizen of Olbia had told the Scythians, who could say for what motive. Rejected by his people, hunted and finally betrayed, Scyles was decapitated.
Looking at the councillors of Olbia, Zeno thought the cultural influences now ran strongly the other way. They had done so for a long time. The citizens of Olbia had been wearing nomad garb over a hundred and fifty years before when the philosopher Dio of Prusa had come to the town. Yet Dio had judged them Hellenic, had found merit in them. They were brave, knew Homer by heart, some of them loved Plato, and — always an important factor with Dio — they had listened to his philosophizing and honoured him. Dio had been a slippery man, often saying more or less than was true about himself and others. Zeno knew one thing which Dio had suppressed about the Olbians. Many of them carried barbarian names, like this agoranomos Dadag, or Padag, whatever he was called.
At long, long last the Greek magistrate with the Sarmatian or Persian name ceased talking. The floor was taken by the strategos in charge of the defence of the city. The name of this one was entirely Roman. Marcus Galerius Montanus Proculus, like many in the Boule, was clean-shaven. Zeno smiled at the recollection of Dio claiming only one man in the whole town had shaved — in flattery of the Romans; and all his fellow citizens had reviled him for it. Maybe fashions had changed, or maybe again Dio had played with the truth. Many intellectuals were not to be trusted.
Montanus told another story of woe. A group of slaves had run. They had stolen a boat and made their way to somewhere called Hylaea. Evidently, this place was nearby, somewhere in the great marshy estuary where the rivers Hypanis and Borysthenes came together. There were altars and sacred groves there, which the slaves had violated. The heavily wooded terrain was blamed for the failure of the Olbian militia under Montanus to kill, capture or dislodge them. Lately, the runaways had turned to piracy.
Zeno was wondering if he needed to relieve himself, when he realized he was being directly addressed. So there was a reason beyond the killings in the waterfront bar why his presence had been requested. Montanus was claiming a providential deity had sent an imperial warship and its forty crew to aid the city in this trial.
In the hush, Zeno got slowly to his feet, walked the three paces to the centre of the shabby room. He looked at Montanus, then at the floor, furrowing his brow, nodding thoughtfully. He did not care much for modern sophists — much preferring a recitation of Homer — but he had attended enough of their display oratory to learn a trick or two. He let time pass before looking up sharply, as if his weighty deliberations had reached some inescapable conclusion.
‘It is a grave situation, and my heart urges me to help.’ Again Zeno paused, the very image of philanthropy wrestling with duty. ‘Yet in all conscience, I cannot. I have the honour to be charged with a mission by the most noble Augustus himself. To delay would amount to disobeying imperial mandata.’
There were loud mutterings about the triviality of his task. Some, perfectly audible, questioned what type of emperor concerned himself with amber ornaments over the wellbeing of his subjects. One called out Gallienus’s infamous line on being informed of the revolt of Postumus in Gauclass="underline" Can the Res Publica be safe without Atrebatic cloaks?
‘It must be remembered, failure to carry out imperial orders is nothing less than maiestas.’
At the Latin word for treason, the Boule became very quiet.
‘As I understand, the city of Olbia falls under the military competence of the governor of Moesia Inferior, and you should apply to him.’ Zeno resumed his seat. Whenever possible, pass responsibility. All he had said was true, as far as it went, and this backwater meant nothing to him.
The councillors fell to wrangling about what measures, if any, they could take about the slaves.
Gods below, thought Zeno, it was hard to imagine Olbia was once a powerful city that had defied Alexander the Great, defeated an army of thirty thousand men and killed his governor of Thrace. Now what sort of polis hoped one river patrol boat and forty men would bring them salvation? Was Olbia a Hellenic polis at all?
To take his mind off his growing need to urinate, Zeno turned over the question in his head. What made a polis? An urban centre, buildings of course; Olbia had these, if in a much reduced state. Certain institutions were vitaclass="underline" magistrates, council, assembly. The latter had been mentioned. Zeno wondered what it was like, given the Boule seemed just to consist of four or five rich men who dominated the magistracies and some fifteen others who lacked the means or initiative to leave this beleaguered outpost. Then there was culture. Did the Olbians possess paideia? It was true they worshipped the traditional Greek gods, among them Zeus, Apollo and Demeter. Zeno had witnessed no barbaric religious practices. They spoke Greek, if with bad pronunciation and strange word order. Wearing Sarmatian clothes could be dismissed as a thing of no importance. But blood will out. Some philosophers might argue that a man of any race could become Greek if he adopted Hellenic paideia. Zeno did not agree. These Olbians were descended from waves of nomadic horsemen. Their names gave them away: Padag, Dadag, the names of dogs or slaves. They could never be truly Greek. Zeno himself was born in the heart of the Peloponnese, in Arcadia, under the sheer peak of Cyllene. He would remain a Hellene, even if he lived alone in a hut on the side of a remote mountain, cut off from men and gods, never speaking his native tongue.