| Narration: I've always been fascinated by the macabre rituals that really decided the destiny of Rome. So I asked Mark Bradley to give me an insight into the work of a priestly group who were involved in one of the gorier aspects of Roman politics- they were known as the haruspices, diviners from the Etruscan communities of northern Italy, skilled in interpreting signs from the gods. And there's a reason we're meeting in a fresh food market. Simon: So, Mark, what is this still-warm, almost pulsating bloody organ that we have here on the platter in this butcher's shop? Mark: Well, this is a fresh liver taken from a newly sacrificed sheep. What the priests would do is they'd cut open the animal and they'd take out the liver while it was still pulsating and they'd examine it to see what the future has in store. So the first thing we need to do is orientate it correctly. What the haruspices did is they used a model of the liver to guide them, to remind them, to prompt them about how to read it, so what we have here is a bronze model of a liver from about 100 BC and this is called the Piacenza Liver, and on this you can see the gall bladder, the caudal lobe, and the liver was divided into 16 sections and these 16 sections corresponded to the 16 regions of heaven and each region was governed over by a particular god . So what we'll do is have a look at this liver and see what it tells us. So this area here, around where the gall bladder was, is an area governed by war gods and if you find a discolouration, a tumour, a blood clot, a bile pool or something like that in this area, that might mean that the war gods are not happy, this might not be a good time to go to war. Another area that's very interesting is all of this area which is associated with the Etruscan god Tin, who is the equivalent of Jupiter in Roman cult. If he's not happy, you need to make a sacrifice to him or you need to build a temple to him or something like that. Simon: OK, so if I'm an emperor, my legions are massed and I now want to invade Germany today and destroy the German tribes, can I march today? Can you read the organ? Mark: Well, this liver is remarkably clean. This is, yeah, absolutely unblemished, as far as I can see. This is a good time to do pretty much anything. Simon: I'm happy, call in the centurions - we march today. Mark: Absolutely. | |
| 旁白：我总是被那些真的决定罗马的命运的骇人仪式所吸引，所以我问了Mark Bradly，让他向我介绍一个参与了这个罗马政治中较为血腥的部分的一个僧侣团队的工作 – 他们被叫做大祭司，来自意大利北部伊特拉斯坎的预言者，非常善于解读神迹。但我们今天在这个新鲜食品市场见面有一个特别的原因。 Simon：那么，Mark，这个屠宰店里放在大盘子上的余温尚存，几乎仍在搏动的血腥器官是什么呢？ Mark：恩，这是一个从刚奉上的贡品绵羊上取下来的新鲜肝脏。通常神父们会做的事就是切开动物的身体，然后趁肝脏仍在搏动的时候取出来，这之后他们检测肝脏来看未来会发生什么。所以我们要做的第一件事就是把它正确地摆放。大祭司们会用一个模型来引导、提醒、促进他们去解读它。我们这儿有一个公元一世纪被叫做皮亚琴察（Piacenza）肝脏的黄铜肝脏模型，你可以看到它上面有胆囊，尾叶。这个肝脏被分成了16个部分，这16个部分对应着天堂的16个区，每个区都为一位特定的神祇所管辖。我们看看这个肝脏告诉了我们什么。这块胆囊附近的地方是被战争之神所管辖的。所以如果你在这块发现了一个污点、肿瘤、血块、胆汁池或是类似的东西，这可能说明战争之神不太开心，所以现在不是发动战争的好时机。另一块很有意思的地方是这整一块，它跟伊特拉斯坎神丁有关系，丁就相当于罗马文化中的朱庇特。如果他不开心。那你可能要为他献上一些贡品，为他造座庙或者做些类似的事情。 Simon：好，如果我是一个皇帝，我的军团已经集结了，我今天想入侵德国摧毁他们的族部，我可以行军吗？你能读下这块肝脏（说了什么吗）？ Mark：这块肝脏显然很干净。它在我看来完全没有污点。对做任何事情来说都是个好时机。 Simon: 我很高兴，把百夫长叫来，我们今天就行军 Mark：没错。 |
| Narration: I' ve always been fascinated by the macabre rituals that really decided the destiny of Rome. So I asked Mark Bradley to give me an insight into the work of a priestly group who were involved in one of the gorier aspects of Roman politics they were known as the haruspices, diviners from the Etruscan communities of northern Italy, skilled in interpreting signs from the gods. And there' s a reason we' re meeting in a fresh food market. Simon: So, Mark, what is this stillwarm, almost pulsating bloody organ that we have here on the platter in this butcher' s shop? Mark: Well, this is a fresh liver taken from a newly sacrificed sheep. What the priests would do is they' d cut open the animal and they' d take out the liver while it was still pulsating and they' d examine it to see what the future has in store. So the first thing we need to do is orientate it correctly. What the haruspices did is they used a model of the liver to guide them, to remind them, to prompt them about how to read it, so what we have here is a bronze model of a liver from about 100 BC and this is called the Piacenza Liver, and on this you can see the gall bladder, the caudal lobe, and the liver was divided into 16 sections and these 16 sections corresponded to the 16 regions of heaven and each region was governed over by a particular god . So what we' ll do is have a look at this liver and see what it tells us. So this area here, around where the gall bladder was, is an area governed by war gods and if you find a discolouration, a tumour, a blood clot, a bile pool or something like that in this area, that might mean that the war gods are not happy, this might not be a good time to go to war. Another area that' s very interesting is all of this area which is associated with the Etruscan god Tin, who is the equivalent of Jupiter in Roman cult. If he' s not happy, you need to make a sacrifice to him or you need to build a temple to him or something like that. Simon: OK, so if I' m an emperor, my legions are massed and I now want to invade Germany today and destroy the German tribes, can I march today? Can you read the organ? Mark: Well, this liver is remarkably clean. This is, yeah, absolutely unblemished, as far as I can see. This is a good time to do pretty much anything. Simon: I' m happy, call in the centurions we march today. Mark: Absolutely. | |
| pang bai: wo zong shi bei nei xie zhen de jue ding luo ma de ming yun de hai ren yi shi suo xi yin, suo yi wo wen le Mark Bradly, rang ta xiang wo jie shao yi ge can yu le zhe ge luo ma zheng zhi zhong jiao wei xue xing de bu fen de yi ge seng lv tuan dui de gong zuo ta men bei jiao zuo da ji si, lai zi yi da li bei bu yi te la si kan de yu yan zhe, fei chang shan yu jie du shen ji. dan wo men jin tian zai zhe ge xin xian shi pin shi chang jian mian you yi ge te bie de yuan yin. Simon: na me, Mark, zhe ge tu zai dian li fang zai da pan zi shang de yu wen shang cun, ji hu reng zai bo dong de xue xing qi guan shi shen me ne? Mark: en, zhe shi yi ge cong gang feng shang de gong pin mian yang shang qu xia lai de xin xian gan zang. tong chang shen fu men hui zuo de shi jiu shi qie kai dong wu de shen ti, ran hou chen gan zang reng zai bo dong de shi hou qu chu lai, zhe zhi hou ta men jian ce gan zang lai kan wei lai hui fa sheng shen me. suo yi wo men yao zuo de di yi jian shi jiu shi ba ta zheng que di bai fang. da ji si men hui yong yi ge mo xing lai yin dao ti xing cu jin ta men qu jie du ta. wo men zhe er you yi ge gong yuan yi shi ji bei jiao zuo pi ya qin cha Piacenza gan zang de huang tong gan zang mo xing, ni ke yi kan dao ta shang mian you dan nang, wei ye. zhe ge gan zang bei fen cheng le 16 ge bu fen, zhe 16 ge bu fen dui ying zhe tian tang de 16 ge qu, mei ge qu dou wei yi wei te ding de shen qi suo guan xia. wo men kan kan zhe ge gan zang gao su le wo men shen me. zhe kuai dan nang fu jin de di fang shi bei zhan zheng zhi shen suo guan xia de. suo yi ru guo ni zai zhe kuai fa xian le yi ge wu dian zhong liu xue kuai dan zhi chi huo shi lei si de dong xi, zhe ke neng shuo ming zhan zheng zhi shen bu tai kai xin, suo yi xian zai bu shi fa dong zhan zheng de hao shi ji. ling yi kuai hen you yi si de di fang shi zhe zheng yi kuai, ta gen yi te la si kan shen ding you guan xi, ding jiu xiang dang yu luo ma wen hua zhong de zhu bi te. ru guo ta bu kai xin. na ni ke neng yao wei ta xian shang yi xie gong pin, wei ta zao zuo miao huo zhe zuo xie lei si de shi qing. Simon: hao, ru guo wo shi yi ge huang di, wo de jun tuan yi jing ji jie le, wo jin tian xiang ru qin de guo cui hui ta men de zu bu, wo ke yi xing jun ma? ni neng du xia zhe kuai gan zang shuo le shen me ma? Mark: zhe kuai gan zang xian ran hen gan jing. ta zai wo kan lai wan quan mei you wu dian. dui zuo ren he shi qing lai shuo dou shi ge hao shi ji. Simon: wo hen gao xing, ba bai fu zhang jiao lai, wo men jin tian jiu xing jun Mark: mei cuo. |
| Narration: I' ve always been fascinated by the macabre rituals that really decided the destiny of Rome. So I asked Mark Bradley to give me an insight into the work of a priestly group who were involved in one of the gorier aspects of Roman politics they were known as the haruspices, diviners from the Etruscan communities of northern Italy, skilled in interpreting signs from the gods. And there' s a reason we' re meeting in a fresh food market. Simon: So, Mark, what is this stillwarm, almost pulsating bloody organ that we have here on the platter in this butcher' s shop? Mark: Well, this is a fresh liver taken from a newly sacrificed sheep. What the priests would do is they' d cut open the animal and they' d take out the liver while it was still pulsating and they' d examine it to see what the future has in store. So the first thing we need to do is orientate it correctly. What the haruspices did is they used a model of the liver to guide them, to remind them, to prompt them about how to read it, so what we have here is a bronze model of a liver from about 100 BC and this is called the Piacenza Liver, and on this you can see the gall bladder, the caudal lobe, and the liver was divided into 16 sections and these 16 sections corresponded to the 16 regions of heaven and each region was governed over by a particular god . So what we' ll do is have a look at this liver and see what it tells us. So this area here, around where the gall bladder was, is an area governed by war gods and if you find a discolouration, a tumour, a blood clot, a bile pool or something like that in this area, that might mean that the war gods are not happy, this might not be a good time to go to war. Another area that' s very interesting is all of this area which is associated with the Etruscan god Tin, who is the equivalent of Jupiter in Roman cult. If he' s not happy, you need to make a sacrifice to him or you need to build a temple to him or something like that. Simon: OK, so if I' m an emperor, my legions are massed and I now want to invade Germany today and destroy the German tribes, can I march today? Can you read the organ? Mark: Well, this liver is remarkably clean. This is, yeah, absolutely unblemished, as far as I can see. This is a good time to do pretty much anything. Simon: I' m happy, call in the centurions we march today. Mark: Absolutely. | |
| páng bái: wǒ zǒng shì bèi nèi xiē zhēn de jué dìng luó mǎ de mìng yùn de hài rén yí shì suǒ xī yǐn, suǒ yǐ wǒ wèn le Mark Bradly, ràng tā xiàng wǒ jiè shào yí gè cān yù le zhè gè luó mǎ zhèng zhì zhōng jiào wéi xuè xīng de bù fèn de yí gè sēng lǚ tuán duì de gōng zuò tā men bèi jiào zuò dà jì sī, lái zì yì dà lì běi bù yī tè lā sī kǎn de yù yán zhě, fēi cháng shàn yú jiě dú shén jī. dàn wǒ men jīn tiān zài zhè gè xīn xiān shí pǐn shì chǎng jiàn miàn yǒu yí gè tè bié de yuán yīn. Simon: nà me, Mark, zhè gè tú zǎi diàn lǐ fàng zài dà pán zi shàng de yú wēn shàng cún, jī hū réng zài bó dòng de xuè xīng qì guān shì shén me ne? Mark: ēn, zhè shì yí gè cóng gāng fèng shàng de gòng pǐn mián yáng shàng qǔ xià lái de xīn xiān gān zàng. tōng cháng shén fù men huì zuò de shì jiù shì qiē kāi dòng wù de shēn tǐ, rán hòu chèn gān zàng réng zài bó dòng de shí hòu qǔ chū lái, zhè zhī hòu tā men jiǎn cè gān zàng lái kàn wèi lái huì fā shēng shén me. suǒ yǐ wǒ men yào zuò de dì yī jiàn shì jiù shì bǎ tā zhèng què dì bǎi fàng. dà jì sī men huì yòng yí gè mó xíng lái yǐn dǎo tí xǐng cù jìn tā men qù jiě dú tā. wǒ men zhè ér yǒu yí gè gōng yuán yī shì jì bèi jiào zuò pí yà qín chá Piacenza gān zàng de huáng tóng gān zàng mó xíng, nǐ kě yǐ kàn dào tā shàng miàn yǒu dǎn náng, wěi yè. zhè gè gān zàng bèi fēn chéng le 16 gè bù fèn, zhè 16 gè bù fèn duì yìng zhe tiān táng de 16 gè qū, měi gè qū dōu wèi yī wèi tè dìng de shén qí suǒ guǎn xiá. wǒ men kàn kàn zhè gè gān zàng gào sù le wǒ men shén me. zhè kuài dǎn náng fù jìn de dì fāng shì bèi zhàn zhēng zhī shén suǒ guǎn xiá de. suǒ yǐ rú guǒ nǐ zài zhè kuài fā xiàn le yí gè wū diǎn zhǒng liú xuè kuài dǎn zhī chí huò shì lèi sì de dōng xī, zhè kě néng shuō míng zhàn zhēng zhī shén bù tài kāi xīn, suǒ yǐ xiàn zài bú shì fā dòng zhàn zhēng de hǎo shí jī. lìng yí kuài hěn yǒu yì sī de dì fāng shì zhè zhěng yí kuài, tā gēn yī tè lā sī kǎn shén dīng yǒu guān xì, dīng jiù xiāng dāng yú luó mǎ wén huà zhōng de zhū bì tè. rú guǒ tā bù kāi xīn. nà nǐ kě néng yào wèi tā xiàn shàng yī xiē gòng pǐn, wèi tā zào zuò miào huò zhě zuò xiē lèi sì de shì qíng. Simon: hǎo, rú guǒ wǒ shì yí gè huáng dì, wǒ de jūn tuán yǐ jīng jí jié le, wǒ jīn tiān xiǎng rù qīn dé guó cuī huǐ tā men de zú bù, wǒ kě yǐ xíng jūn ma? nǐ néng dú xià zhè kuài gān zàng shuō le shén me ma? Mark: zhè kuài gān zàng xiǎn rán hěn gān jìng. tā zài wǒ kàn lái wán quán méi yǒu wū diǎn. duì zuò rèn hé shì qíng lái shuō dōu shì gè hǎo shí jī. Simon: wǒ hěn gāo xìng, bǎ bǎi fū zhǎng jiào lái, wǒ men jīn tiān jiù xíng jūn Mark: méi cuò. |
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