How the Romans Served themselves of Religion to Establish the City and to Carry Out their Enterprises and Stop Tumults1
And it does not appear to me outside my purpose to refer to some examples where the Romans served themselves of Religion in order to reorganize the City and to further their enterprises. And although there are many in [the writings of] Titus Livius, none the less I want to content myself with these. The Roman people having created the Tribunes with Consular3 Power, and all but one [selected from the] Plebs, and pestilence4 and famine having occurred there that year, and certain prodigies5 coming to pass, the Nobles used this occasion of the creation of the new Tribunes, saying that the Gods were angered because Rome had ill-used the majesty6 of its Empire, and that there was no other remedy to placate7 the Gods than by returning the election of the Tribunes to its own [original] place; from which there resulted that the Plebs frightened by this Religion created all the Tribunes from the [class of the] Nobles.
? It was also seen at the capture of the City of the Veienti, that the Captains of the armies availed themselves of Religion to keep them disposed to an enterprise, when lake Albano had risen astonishingly that year, and the soldiers being weary from the long siege [and] wanted to return to Rome, the Romans insinuated8 that Apollo and certain other [oracles] had given replies that that year the City of the Veienti should be captured when Lake Albano should overflow9: which event made the soldiers endure the weariness of the war and the siege, being taken by this hope of capturing the town, and they remained content to pursue the enterprise so much that Camillus who had been made Dictator captured that City after it had been besieged10 for ten years. And thus Religion well used was helpful both in the capture of that City and for the restoration of the Tribuneships to the Nobility, that without the said means either would have been accomplished11 only with difficulty.
? I do not want to miss referring to another example to this purpose. Many tumults had arisen in Rome caused by Terentillus the Tribune, [because of] his wanting to promulgate12 a certain law for the reasons which will be given in their place below: and among the first remedies that were used by the Nobility was Religion, of which they served themselves in two ways. In the first, they caused the sibylline13 books to be exhibited, and to give a reply to the City, that through the medium of civil sedition14, there was impending15 that year the danger of [the City] losing its liberty; which thing [although it was discovered by the Tribunes] none the less put so much terror into the breasts of the Plebs that it cooled [their desire] to follow them. The other mode was when one Appius Erdonius with a multitude of bandits and servants numbering four thousand men occupied the Campidoglio [Capitol] by night, so that it was feared that the Equians and Volscians, perpetual enemies of the Roman name, should have come to Rome and attacked her; and the Tribunes because of this did not cease insisting in their pertinacity16 of promulgating17 the Terentillan law, saying that that fear was fictitious18 and not true; [and] one Publius Rubetius, a grave citizen of authority, went out from the Senate, [and] with words partly lovingly and partly menacing, showed them [the people] the danger to the City and the unreasonableness19 of their demands, so that he constrained20 the Plebs to swear not to depart from the wishes of the Consul2. Whence the Plebs, forced to obey, reoccupied the Campidoglio: but the Consul Publius Valerius being killed in that attack, Titus Quintius was quickly made Consul, who in order not to allow the Plebs to rest, or to give them time to think again of the Terentillan law, commanded them to go out from Rome and go against the Volscians, saying that because of that oath they had taken not to abandon the Consul they were obligated to follow him: to which the Tribunes opposed themselves saying that that oath was given to the dead Consul and not to him. None the less Titus Livius shows that the Plebs for fear of Religion wanted more readily to obey the Consul than believe the Tribunes, saying in favor of the ancient Religion these words: “He feared that the age had not yet come, when the Gods were to be neglected, nor to make interpretations21 of their oaths and laws to suit themselves.” Because of which thing, the Tribunes, apprehensive22 of their losing all their liberty, made an accord with the Consul to remain in obedience23 to him and that for one year there should be no discussion of the Terentillan law and the Consuls24, on the other hand, should not draw on the Plebs for war outside [of Rome]. And thus Religion enabled the Senate to overcome that difficulty which without it, they could never overcome.
1 tumults | |
吵闹( tumult的名词复数 ); 喧哗; 激动的吵闹声; 心烦意乱 | |
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2 consul | |
n.领事;执政官 | |
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3 consular | |
a.领事的 | |
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4 pestilence | |
n.瘟疫 | |
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5 prodigies | |
n.奇才,天才(尤指神童)( prodigy的名词复数 ) | |
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6 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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7 placate | |
v.抚慰,平息(愤怒) | |
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8 insinuated | |
v.暗示( insinuate的过去式和过去分词 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入 | |
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9 overflow | |
v.(使)外溢,(使)溢出;溢出,流出,漫出 | |
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10 besieged | |
包围,围困,围攻( besiege的过去式和过去分词 ) | |
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11 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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12 promulgate | |
v.宣布;传播;颁布(法令、新法律等) | |
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13 sibylline | |
adj.预言的;神巫的 | |
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14 sedition | |
n.煽动叛乱 | |
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15 impending | |
a.imminent, about to come or happen | |
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16 pertinacity | |
n.执拗,顽固 | |
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17 promulgating | |
v.宣扬(某事物)( promulgate的现在分词 );传播;公布;颁布(法令、新法律等) | |
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18 fictitious | |
adj.虚构的,假设的;空头的 | |
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19 unreasonableness | |
无理性; 横逆 | |
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20 constrained | |
adj.束缚的,节制的 | |
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21 interpretations | |
n.解释( interpretation的名词复数 );表演;演绎;理解 | |
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22 apprehensive | |
adj.担心的,恐惧的,善于领会的 | |
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23 obedience | |
n.服从,顺从 | |
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24 consuls | |
领事( consul的名词复数 ); (古罗马共和国时期)执政官 (古罗马共和国及其军队的最高首长,同时共有两位,每年选举一次) | |
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