77 The centre of their line was assigned to the Ubii and Lingones; on the right wing were the Batavian cohorts, on the left the Bructeri and the Tencteri. These rushed forward, some by the hills, others between the road and the Moselle, so rapidly that Cerialis was in his chamber and bed — for he had not passed the night in camp — when at the same moment he received the report that his troops were engaged and were being beaten. He kept on abusing the messengers for their alarm until the whole disaster was before his eyes: the enemy had broken into the legions’ camp, had routed the cavalry, and had occupied the middle of the bridge over the Moselle, which connects the remoter quarters with the colony. Undismayed in this crisis, Cerialis stopped the fugitives with his own hand, and, although quite unprotected, exposed himself to the enemy’s fire; then by his good fortune and rash courage, aided by the bravest of his troops who rushed to his assistance, he recovered the bridge and held it with a picked force. Afterwards he returned to the camp, where he saw the companies of those legions that had been captured at Novaesium and Bonn wandering aimlessly about, with few soldiers supporting the standards, and the eagles almost surrounded by the enemy. Flaming with indignation he cried: “It is not Flaccus or Vocula that you are now deserting: there is no treachery here; nor have I need for excuse save that I rashly believed that, forgetting your pledge to the Gauls, you had remembered your oath of allegiance to Rome. I shall be numbered with the Numisii and Herennii, so that all your commanders may have perished by the hands of their soldiers or of the enemy. Go, report to Vespasian or, since they are nearer, to Civilis and Classicus that you have abandoned your general on the field of battle: yet there will come legions that will not suffer me to be unavenged or you unpunished.”
[78] Vera erant, et a tribunis praefectisque eadem ingerebantur. consistunt per cohortis et manipulos; neque enim poterat patescere acies effuso hoste et impedientibus tentoriis sarcinisque, cum intra vallum pugnaretur. Tutor et Classicus et Civilis suis quisque locis pugnam ciebant, Gallos pro libertate, Batavos pro gloria, Germanos ad praedam instigantes. et cuncta pro hostibus erant, donec legio unaetvicensima patentiore quam ceterae spatio conglobata sustinuit ruentis, mox impulit. nec sine ope divina mutatis repente animis terga victores vertere. ipsi territos se cohortium aspectu ferebant, quae primo impetu disiectae summis rursus iugis congregabantur ac speciem novi auxilii fecerant. sed obstitit vincentibus pravum inter ipsos certamen omisso hoste spolia consectandi. Cerialis ut incuria prope rem adflixit, ita constantia restituit; secutusque fortunam castra hostium eodem die capit excinditque.
78 All this was true, and the same reproofs were heaped on them by the tribunes and the prefects. The troops drew up in cohorts and maniples, for indeed they could not form an extended line since their foes were everywhere, and as the battle was being fought within their ramparts they were also hindered by their tents and baggage. Tutor and Classicus and Civilis, each at his post, spurred on their followers to battle, urging the Gauls to fight for liberty, the Batavians for glory, and the Germans for booty. Everything favoured the enemy until the Twenty-first legion, having more room than the rest, concentrated its entire strength and so resisted the enemy’s attack and presently drove him back. Yet it was not without divine aid that with a sudden change of spirit the victorious enemy took to flight. They said themselves that they were smitten with terror by the sight of those cohorts which, though dislodged by their first assault, formed again on the ridges and seemed to them to be fresh reinforcements. But the fact is that the victorious barbarians were checked by a disgraceful struggle to secure booty which began among them so that they forgot their foes. Thus Cerialis, having almost ruined the situation by his carelessness, restored it by his resolution; and, following up his success, he captured and destroyed the enemy’s camp on that same day.
[79] Nec in longum quies militi data. orabant auxilium Agrippinenses offerebantque uxorem ac sororem Civilis et filiam Classici, relicta sibi pignora societatis. atque interim dispersos in domibus Germanos trucidaverant; unde metus et iustae preces invocantium, antequam hostes reparatis viribus ad spem vel ad ultionem accingerentur. namque et Civilis illuc intenderat, non invalidus, flagrantissima cohortium suarum integra, quae e Chaucis Frisiisque composita Tolbiaci in finibus Agrippinensium agebat: sed tristis nuntius avertit, deletam cohortem dolo Agrippinensium, qui largis epulis vinoque sopitos Germanos, clausis foribus, igne iniecto cremavere; simul Cerialis propero agmine subvenit. circumsteterat Civilem et alius metus, ne quarta decima legio adiuncta Britannica classe adflictaret Batavos, qua Oceano ambiuntur. sed legionem terrestri itinere Fabius Priscus legatus in Nervios Tungrosque duxit, eaeque civitates in deditionem acceptae: classem ultro Canninefates adgressi sunt maiorque pars navium depressa aut capta. et Nerviorum multitudinem, sponte commotam ut pro Romanis bellum capesseret, idem Canninefates fudere. Classicus quoque adversus equites Novaesium a Ceriale praemissos secundum proelium fecit: quae modica sed crebra damna famam victoriae nuper partae lacerabant.
79 The troops, however, were not allowed long repose. The people of Cologne begged for aid and offered to give up the wife and sister of Civilis and the daughter of Classicus, who had been left as pledges of fidelity to the alliance. In the meantime they had killed the Germans who were scattered among their homes. This gave them cause to fear and made reasonable their appeals for help before the enemy recovered his strength and armed for some new venture or for revenge. For in fact Civilis had marched in the direction of Cologne; he was yet formidable since the most warlike of his cohorts was still unharmed, which, made up of Chauci and Frisii, was stationed at Tolbiacum on the borders of the territory of the people of Cologne: he was, however, turned aside by the depressing news that this cohort had been destroyed by a stratagem of the inhabitants of Cologne, who, after stupefying the Germans with an elaborate dinner and abundant wine, had closed the doors, set fire to the building, and burned them all; at the same moment Cerialis hurried up by forced marches. Civilis had been beset also by another fear: he was anxious lest the Fourteenth legion, supported by the fleet from Britain, might injure the Batavians along their coast. But Fabius Priscus, leading his legion inland, directed it against the Nervii and Tungri, and accepted the surrender of these two states: as for the fleet, it was actually attacked by the Canninefates and most of the ships were sunk or captured. The same Canninefates routed a great force of the Nervii who had voluntarily risen to fight for the Romans. Classicus also engaged successfully with some cavalry which Cerialis had despatched to Novaesium: and these reverses, though small, were frequent enough to injure the prestige of the Romans’ recent victory.
[80] Isdem diebus Mucianus Vitellii filium interfici iubet, mansuram discordiam obtendens, ni semina belli restinxisset. neque Antonium Primum adsciri inter comites a Domitiano passus est, favore militum anxius et superbia viri aequalium quoque, adeo superiorum intolerantis. profectus ad Vespasianum Antonius ut non pro spe sua excipitur, ita neque averso imperatoris animo. trahebatur in diversa, hinc meritis Antonii, cuius ductu confectum haud dubie bellum erat, inde Muciani epistulis: simul ceteri ut infestum tumidumque insectabantur, adiunctis prioris vitae criminibus. neque ipse deerat adrogantia vocare offensas, nimius commemorandis quae meruisset: alios ut imbellis, Caecinam ut captivum ac dediticium increpat. unde paulatim levior viliorque haberi, manente tamen in speciem amicitia.
80 During these same days Mucianus had Vitellius’s son put to death, for he maintained that discord would continue if he did not destroy the seeds of war. Nor did he allow Domitian to invite Antonius Primus to become a member of his suite, since he was disturbed by his popularity with the soldiers as well as by the haughty temper of a man who could not endure even his equals, to say nothing of his superiors. Antonius left Rome to join Vespasian, who received him, not as he had hoped, but yet with no unfriendly feelings. Vespasian was drawn in two directions: in one by the services of Antonius, under whose leadership the war had unquestionably been finished, in the other by letters of Mucianus; while at the same time everyone else attacke
d Antonius, as hostile and swollen with conceit, and brought charges against his former life. And Antonius himself did not fail to arouse hostility by his arrogance and by dwelling too constantly on his own achievements: he charged some with cowardice and taunted Caecina with having been a captive and a voluntary prisoner. The result was that he was gradually regarded as of less weight and importance, although his friendship with Vespasian apparently remained the same.
[81] Per eos mensis quibus Vespasianus Alexandriae statos aestivis flatibus dies et certa maris opperiebatur, multa miracula evenere, quis caelestis favor et quaedam in Vespasianum inclinatio numinum ostenderetur. e plebe Alexandrina quidam oculorum tabe notus genua eius advolvitur, remedium caecitatis exposcens gemitu, monitu Serapidis dei, quem dedita superstitionibus gens ante alios colit; precabaturque principem ut genas et oculorum orbis dignaretur respergere oris excremento. alius manum aeger eodem deo auctore ut pede ac vestigio Caesaris calcaretur orabat. Vespasianus primo inridere, aspernari; atque illis instantibus modo famam vanitatis metuere, modo obsecratione ipsorum et vocibus adulantium in spem induci: postremo aestimari a medicis iubet an talis caecitas ac debilitas ope humana superabiles forent. medici varie disserere: huic non exesam vim luminis et redituram si pellerentur obstantia; illi elapsos in pravum artus, si salubris vis adhibeatur, posse integrari. id fortasse cordi deis et divino ministerio principem electum; denique patrati remedii gloriam penes Caesarem, inriti ludibrium penes miseros fore. igitur Vespasianus cuncta fortunae suae patere ratus nec quicquam ultra incredibile, laeto ipse vultu, erecta quae adstabat multitudine, iussa exequitur. statim conversa ad usum manus, ac caeco reluxit dies. utrumque qui interfuere nunc quoque memorant, postquam nullum mendacio pretium.
81 During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian’s knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar’s, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countenance, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward.
[82] Altior inde Vespasiano cupido adeundi sacram sedem ut super rebus imperii consuleret: arceri templo cunctos iubet. atque ingressus intentusque numini respexit pone tergum e primoribus Aegyptiorum nomine Basiliden, quem procul Alexandria plurium dierum itinere et aegro corpore detineri haud ignorabat. percontatur sacerdotes num illo die Basilides templum inisset, percontatur obvios num in urbe visus sit; denique missis equitibus explorat illo temporis momento octoginta milibus passuum afuisse: tunc divinam speciem et vim responsi ex nomine Basilidis interpretatus est.
82 These events gave Vespasian a deeper desire to visit the sanctuary of the god to consult him with regard to his imperial fortune: he ordered all to be excluded from the temple. Then after he had entered the temple and was absorbed in contemplation of the god, he saw behind him one of the leading men of Egypt, named Basilides, who he knew was detained by sickness in a place many days’ journey distant from Alexandria. He asked the priests whether Basilides had entered the temple on that day; he questioned the passers-by whether he had been seen in the city; finally, he sent some cavalry and found that at that moment he had been eighty miles away: then he concluded that this was a supernatural vision and drew a prophecy from the name Basilides.
[83] Origo dei nondum nostris auctoribus celebrata: Aegyptiorum antistites sic memorant, Ptolemaeo regi, qui Macedonum primus Aegypti opes firmavit, cum Alexandriae recens conditae moenia templaque et religiones adderet, oblatum per quietem decore eximio et maiore quam humana specie iuvenem, qui moneret ut fidissimis amicorum in Pontum missis effigiem suam acciret; laetum id regno magnamque et inclutam sedem fore quae excepisset: simul visum eundem iuvenem in caelum igne plurimo attolli. Ptolemaeus omine et miraculo excitus sacerdotibus Aegyptiorum, quibus mos talia intellegere, nocturnos visus aperit. atque illis Ponti et externorum parum gnaris, Timotheum Atheniensem e gente Eumolpidarum, quem ut antistitem caerimoniarum Eleusine exciverat, quaenam illa superstitio, quod numen, interrogat. Timotheus quaesitis qui in Pontum meassent, cognoscit urbem illic Sinopen, nec procul templum vetere inter accolas fama Iovis Ditis: namque et muliebrem effigiem adsistere quam plerique Proserpinam vocent. sed Ptolemaeus, ut sunt ingenia regum, pronus ad formidinem, ubi securitas rediit, voluptatum quam religionum adpetens neglegere paulatim aliasque ad curas animum vertere, donec eadem species terribilior iam et instantior exitium ipsi regnoque denuntiaret ni iussa patrarentur. tum legatos et dona Scydrothemidi regi (is tunc Sinopensibus imperitabat) expediri iubet praecepitque navigaturis ut Pythicum Apollinem adeant. illis mare secundum, sors oraculi haud ambigua: irent simulacrumque patris sui reveherent, sororis relinquerent.
83 The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis — he ruled over the people of Sinope at that time — and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourab
le; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister.
[84] Vt Sinopen venere, munera preces mandata regis sui Scydrothemidi adlegant. qui
84 When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god’s orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that the same some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statueº or from their own conjectures, hold him to be Father Dis.
Complete Works of Tacitus (Delphi Classics) (Delphi Ancient Classics Book 24) Page 220