81During the months which Vespasian spent at Alexandria waiting for the regular season of the summer winds449 to ensure a safe voyage, there occurred many miraculous10 events manifesting the goodwill11 of Heaven and the special favour of Providence12 towards him. At Alexandria a poor workman who was well known to have a disease of the eye, acting13 on the advice of Serapis, whom this superstitious14 people worship as their chief god, fell at Vespasian's feet demanding with sobs15 a cure for his blindness, and imploring16 that the emperor would deign17 to moisten his eyes and eyeballs with the spittle from his mouth. Another man with a maimed hand, also inspired by Serapis, besought18 Vespasian to imprint19 his footmark on it. At first Vespasian laughed at them and refused. But they insisted. Half fearing to be thought a fool, half stirred to hopes by their petition and by the flattery of his courtiers, he eventually told the doctors to form an opinion whether such cases of blindness and deformity 196could be remedied by human aid. The doctors talked round the question, saying that in the one case the power of sight was not extinct and would return, if certain impediments were removed; in the other case the limbs were distorted and could be set right again by the application of an effective remedy: this might be the will of Heaven and the emperor had perhaps been chosen as the divine instrument. They added that he would gain all the credit, if the cure were successful, while, if it failed, the ridicule20 would fall on the unfortunate patients. This convinced Vespasian that there were no limits to his destiny: nothing now seemed incredible. To the great excitement of the bystanders, he stepped forward with a smile on his face and did as the men desired him. Immediately the hand recovered its functions and daylight shone once more in the blind man's eyes. Those who were present still attest21 both miracles to-day,450 when there is nothing to gain by lying.
82This occurrence deepened Vespasian's desire to visit the holy-place and consult Serapis about the fortunes of the empire. He gave orders that no one else was to be allowed in the temple, and then went in. While absorbed in his devotions, he suddenly saw behind him an Egyptian noble, named Basilides, whom he knew to be lying ill several days' journey from Alexandria. He inquired of the priests whether Basilides had entered the temple that day. He inquired of every one he met whether he had been seen in the city. Even197tually he sent some horsemen, who discovered that at the time Basilides was eighty miles away. Vespasian therefore took what he had seen for a divine apparition22, and guessed the meaning of the oracle23 from the name 'Basilides'.451
83The origins of the god Serapis are not given in any Roman authorities. The high-priests of Egypt give the following account: King Ptolemy, who was the first of the Macedonians to put the power of Egypt on a firm footing,452 was engaged in building walls and temples, and instituting religious cults24 for his newly founded city of Alexandria, when there appeared to him in his sleep a young man of striking beauty and supernatural stature25, who warned him to send his most faithful friends to Pontus to fetch his image. After adding that this would bring luck to the kingdom, and that its resting-place would grow great and famous, he appeared to be taken up into heaven in a sheet of flame. Impressed by this miraculous prophecy, Ptolemy revealed his vision to the priests of Egypt, who are used to interpreting such things. As they had but little knowledge of Pontus or of foreign cults, he consulted an Athenian named Timotheus, a member of the Eumolpid clan,453 whom he had brought over from Eleusis to be overseer of 198religious ceremonies, and asked him what worship and what god could possibly be meant. Timotheus found some people who had travelled in Pontus and learnt from them, that near a town called Sinope there was a temple, which had long been famous in the neighbourhood as the seat of Jupiter-Pluto26,454 and near it there also stood a female figure, which was commonly called Proserpine. Ptolemy was like most despots, easily terrified at first, but liable, when his panic was over, to think more of his pleasures than of his religious duties. The incident was gradually forgotten, and other thoughts occupied his mind until the vision was repeated in a more terrible and impressive form than before, and he was threatened with death and the destruction of his kingdom if he failed to fulfil his instructions. He at once gave orders that representatives should be sent with presents to King Scydrothemis, who was then reigning27 at Sinope, and on their departure he instructed them to consult the oracle of Apollo at Delphi. They made a successful voyage and received a clear answer from the oracle: they were to go and bring back the image of Apollo's father but leave his sister's behind.
84On their arrival at Sinope they laid their presents, their petition, and their king's instructions before Scydrothemis. He was in some perplexity. He was afraid of the god and yet alarmed by the threats of his subjects, who opposed the project: then, again, he often felt tempted28 by the envoys29' presents and 199promises. Three years passed. Ptolemy's zeal30 never abated31 for a moment. He persisted in his petition, and kept sending more and more distinguished32 envoys, more ships, more gold. Then a threatening vision appeared to Scydrothemis, bidding him no longer thwart33 the god's design. When he still hesitated, he was beset34 by every kind of disease and disaster: the gods were plainly angry and their hand was heavier upon him every day. He summoned an assembly and laid before it the divine commands, his own and Ptolemy's visions, and the troubles with which they were visited. The king found the people unfavourable. They were jealous of Egypt and fearful of their own future. So they surged angrily round the temple. The story now grows stranger still. The god himself, it says, embarked35 unaided on one of the ships that lay beached on the shore, and by a miracle accomplished36 the long sea-journey and landed at Alexandria within three days. A temple worthy37 of so important a city was then built in the quarter called Rhacotis, on the site of an ancient temple of Serapis and Isis.455 This is the most widely accepted account of the god's origin and arrival. Some people, I am well aware, maintain that the god was brought from the Syrian town of Seleucia during the 200reign of Ptolemy, the third of that name.456 Others, again, say it was this same Ptolemy, but make the place of origin the famous town of Memphis,457 once the bulwark38 of ancient Egypt. Many take the god for Aesculapius, because he cures disease: others for Osiris, the oldest of the local gods; some, again, for Jupiter, as being the sovereign lord of the world. But the majority of people, either judging by what are clearly attributes of the god or by an ingenious process of conjecture39, identify him with Pluto.
85Domitian and Mucianus were now on their way to the Alps.458 Before reaching the mountains they received the good news of the victory over the Treviri, the truth of which was fully40 attested41 by the presence of their leader Valentinus. His courage was in no way crushed and his face still bore witness to the proud spirit he had shown. He was allowed a hearing, merely to see what he was made of, and condemned42 to death. At his execution some one cast it in his teeth that his country was conquered, to which he replied, 'Then I am reconciled to death.'
Mucianus now gave utterance43 to an idea which he had long cherished, though he pretended it was a sudden inspiration. This was that, since by Heaven's grace the forces of the enemy had been broken, it would ill befit Domitian, now that the war was practically 201over, to stand in the way of the other generals to whom the credit belonged. Were the fortunes of the empire or the safety of Gaul at stake, it would be right that a Caesar should take the field; the Canninefates and Batavi might be left to minor44 generals. So Domitian was to stay at Lugdunum and there show them the power and majesty45 of the throne at close quarters. By abstaining46 from trifling47 risks he would be ready to cope with any greater crisis.
86The ruse48 was detected, but it could not be unmasked. That was part of the courtier's policy.459 Thus they proceeded to Lugdunum. From there Domitian is supposed to have sent messengers to Cerialis to test his loyalty49, and to ask whether the general would transfer his army and his allegiance to him, should he present himself in person. Whether Domitian's idea was to plan war against his father or to acquire support against his brother, cannot be decided50, for Cerialis parried his proposal with a salutary snub and treated it as a boy's day-dream. Realizing that older men despised his youth, Domitian gave up even those functions of government which he had hitherto performed. Aping bashfulness and simple tastes, he hid his feelings under a cloak of impenetrable reserve, professing51 literary tastes and a passion for poetry. Thus he concealed52 his real self and withdrew from all rivalry53 with his brother, whose gentler and altogether different nature he perversely54 misconstrued.
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1 brook | |
n.小河,溪;v.忍受,容让 | |
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2 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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3 inveigh | |
v.痛骂 | |
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4 hostility | |
n.敌对,敌意;抵制[pl.]交战,战争 | |
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5 expatiating | |
v.详述,细说( expatiate的现在分词 ) | |
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6 decrying | |
v.公开反对,谴责( decry的现在分词 ) | |
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7 incompetent | |
adj.无能力的,不能胜任的 | |
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8 stigmatizing | |
v.使受耻辱,指责,污辱( stigmatize的现在分词 ) | |
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9 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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10 miraculous | |
adj.像奇迹一样的,不可思议的 | |
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11 goodwill | |
n.善意,亲善,信誉,声誉 | |
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12 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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13 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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14 superstitious | |
adj.迷信的 | |
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15 sobs | |
啜泣(声),呜咽(声)( sob的名词复数 ) | |
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16 imploring | |
恳求的,哀求的 | |
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17 deign | |
v. 屈尊, 惠允 ( 做某事) | |
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18 besought | |
v.恳求,乞求(某事物)( beseech的过去式和过去分词 );(beseech的过去式与过去分词) | |
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19 imprint | |
n.印痕,痕迹;深刻的印象;vt.压印,牢记 | |
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20 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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21 attest | |
vt.证明,证实;表明 | |
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22 apparition | |
n.幽灵,神奇的现象 | |
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23 oracle | |
n.神谕,神谕处,预言 | |
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24 cults | |
n.迷信( cult的名词复数 );狂热的崇拜;(有极端宗教信仰的)异教团体 | |
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25 stature | |
n.(高度)水平,(高度)境界,身高,身材 | |
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26 Pluto | |
n.冥王星 | |
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27 reigning | |
adj.统治的,起支配作用的 | |
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28 tempted | |
v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词) | |
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29 envoys | |
使节( envoy的名词复数 ); 公使; 谈判代表; 使节身份 | |
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30 zeal | |
n.热心,热情,热忱 | |
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31 abated | |
减少( abate的过去式和过去分词 ); 减去; 降价; 撤消(诉讼) | |
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32 distinguished | |
adj.卓越的,杰出的,著名的 | |
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33 thwart | |
v.阻挠,妨碍,反对;adj.横(断的) | |
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34 beset | |
v.镶嵌;困扰,包围 | |
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35 embarked | |
乘船( embark的过去式和过去分词 ); 装载; 从事 | |
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36 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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37 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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38 bulwark | |
n.堡垒,保障,防御 | |
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39 conjecture | |
n./v.推测,猜测 | |
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40 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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41 attested | |
adj.经检验证明无病的,经检验证明无菌的v.证明( attest的过去式和过去分词 );证实;声称…属实;使宣誓 | |
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42 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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43 utterance | |
n.用言语表达,话语,言语 | |
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44 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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45 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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46 abstaining | |
戒(尤指酒),戒除( abstain的现在分词 ); 弃权(不投票) | |
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47 trifling | |
adj.微不足道的;没什么价值的 | |
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48 ruse | |
n.诡计,计策;诡计 | |
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49 loyalty | |
n.忠诚,忠心 | |
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50 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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51 professing | |
声称( profess的现在分词 ); 宣称; 公开表明; 信奉 | |
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52 concealed | |
a.隐藏的,隐蔽的 | |
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53 rivalry | |
n.竞争,竞赛,对抗 | |
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54 perversely | |
adv. 倔强地 | |
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