COMPLETE WORKS OF TACITUS
Translated from the Latin by
Alfred John Church and William Jackson Brodribb
Edited, with an Introduction by Moses Hada
The Modern Library, New York, 1942
Annals 2. 73 Germanicus’ Suspicious Death.
His (Germanicus’) funeral, though it lacked the family statues and procession, was honoured by panegyrics and a commemoration of his virtues. Some there were who, as they thought of his beauty, his age, and the manner of his death, the vicinity too of the country where he died, likened his end to that of Alexander the Great. Both had a graceful person and were of noble birth; neither had much exceeded thirty years of age, and both fell by the treachery of their own people in strange lands. But Germanicus was gracious to his friends, temperate in his pleasures, the husband of one wife, with only legitimate children. He was too no less a warrior, though rashness he had none, and, though after having cowed Germany by his many victories, he was hindered from crushing it into subjection. Had he had the sole control of affairs, had he possessed the power and title of a king, he would have attained military glory as much more easily as he had excelled Alexander in clemency, in self-restraint, and in all other virtues.
As to the body which, before it was burnt, lay bare in the forum at Antioch, its destined place of burial, it is doubtful whether it exhibited the marks of poisoning. For men according as they pitied Germanicus and were prepossessed with suspicion or were biased by partiality towards Piso, gave conflicting accounts.
Annals 3. 63 Status of Priests, of Sanctuaries.
(63) Audience was also given to embassies from other states. The senators wearied by their multiplicity and seeing the party spirit that was being roused, intrusted the inquiry to the consuls, who were to sift each title and see if it involved any abuse, and then refer back the entire matter to the Senate. Besides the states already mentioned, the consuls reported that they had ascertained that at Pergamus there was a sanctuary of Aesculapius, but that the rest relied on an origin lost in the obscurity of antiquity. For example, the people of Smyrna quoted an oracle of Apollo, which had commanded them to dedicate a temple to Venus Stratonicis; and the islanders of Tenos, an utterance from the same deity, bidding them consecrate a statue and a fane to Neptune. Sardis preferred a more modern claim, a grant from the victorious Alexander. So again Miletus relied on king Darius. But in each case their religious worship was that of Diana or Apollo. The Cretans too demanded a like privilege for a statue of the Divine Augustus. Decrees of the Senate were passed, which though very respectful, still prescribed certain limits, and the petitioners were directed to set up bronze tablets in each temple, to be a sacred memorial and to restrain them from sinking into selfish aims under the mask of religion.
History 4. 82 – 84 Vespasian at Alexandria.
(82) Vespasian thus came to conceive a deeper desire to visit the sanctuary of Serapis, that he might consult the God about the interests of his throne. He gave orders that all persons should be excluded from the temple. He had entered, and was absorbed in worship, when he saw behind him one of the chief men of Egypt, named Basilides, whom he knew at the time to be detained by sickness at a considerable distance, as much as several days’ journey, from Alexandria. He enquired of the priests, whether Basilides had on this day entered the temple. He enquired of others whom he met, whether he had been seen in the city. At length, sending some horsemen, he ascertained that at that very instant the man had been eighty miles distant. He then concluded that it was a divine apparition, and discovered an oracular force in the name of Basilides.
(83) The origin of this God Serapis has not hitherto been made generally known by our writers. The Egyptian priests give this account. While Ptolemy, the first Macedonian king who consolidated the power of Egypt, was setting up in the newly-built city of Alexandria fortifications, temples, and rites of worship, there appeared to him in his sleep a youth of singular beauty and more than human stature, who counseled the monarch to send his most trusty friends to Pontus, and fetch his effigy from that country. This, he said, would bring prosperity to the realm, and great and illustrious would be the city which gave it a reception. At the same moment he saw the youth ascend to heaven in a blaze of fire. Roused by so significant and strange an appearance, Ptolemy disclosed the vision of the night to the Egyptian priests, whose business it is to understand such matters. As they knew but little of Pontus or of foreign countries, he enquired of Timotheus, an Athenian, one of the family of the Eumolpids, whom he had invited from Eleusis to preside over the sacred rites, what this worship was, and who was the deity. Timotheus, questioning persons who had found their way to Pontus, learnt that there was a city Sinope, and near it a temple, which, according to an old tradition of the neighbourhood, was sacred to the infernal Jupiter, for there also stood close at hand a female figure, to which many gave the name of Proserpine. Ptolemy, however with the true disposition of a despot, though prone to alarm, was, when the feeling of security returned, more intent on pleasures than on religious matters; and he began by degrees to neglect the affair, and to turn his thoughts to other concerns, till at length the same apparition, but now more terrible and peremptory, denounced ruin against the king and his realm, unless his bidding were performed. Ptolemy then gave directions that an embassy should be dispatched with presents to king Scydrothemis, who at that time ruled the people of Sinope, and instructed them, when they were on the point of sailing, to consult the Pythian Apollo. Their voyage was prosperous, and the response of the oracle was clear. The God bade them go and carry back with them the image of his father, but leave that of his sister behind.
(84) On their arrival at Sinope, they delivered to Scydrothemis the presents from their king, with his request and message. He wavered in purpose, dreading at one moment the anger of the God, terrified at another by the threats and opposition of the people. Often he was wrought upon by the gifts and promises of ambassadors. And so three years passed away, while Ptolemy did not cease to urge his zealous solicitations. He continued to increase the dignity of his embassies, the number of his ships, and the weight of his gold. A terrible vision then appeared to Scydrothemis, warning him to thwart no longer the purposes of the God. As he yet hesitated, various disasters, pestilence, and the unmistakeable anger of heaven, which grew heavier from day to day, continued to harass him. He summoned an assembly, and explained to them the bidding of the God, the visions of Ptolemy and himself, and the miseries that were gathering about them. The people turned away angrily from their king, were jealous of Egypt, and fearing for themselves, thronged around the temple. The story becomes at this point more marvelous, and relates that the God of his own will conveyed himself on board the fleet, which had been brought close to shore, and, wonderful to say, vast as was the extent of sea that they traversed, they arrived at Alexandria on the third day. A temple, proportioned to the grandeur of the city, was erected in a place called Rhacotis, where there had stood a chapel consecrated in old times to Serapis and Isis. Such is the most popular account of the origin and introduction of the God Serapis. I am aware indeed that there are some who say that he was brought from Seleucia, a city of Syria, in the reign of Ptolemy III, while others assert that it was the act of the same king, but that the place from which he was brought was Memphis, once a famous city and the strength of ancient Egypt. The God himself, because he heals the sick, many identified with Aesculapius; others with Osiris, the deity of the highest antiquity among these nations; not a few with Jupiter, as being supreme from the emblems which may be seen on his statues, or from conjectures of their own.