The White Stone. Anatole FranceЧитать онлайн книгу.
the story of the living nymph’s lamentations from the depths of the river. In later years, the villagers of rural Rome, when looking down at night-time over the bank, imagined that they could see her by the moon’s rays, lurking in her glaucous garments among the rushes. The Romans, however, did not leave her to the idle contemplation of her sorrows. They promptly conceived the idea of allotting to her an important duty, and entrusted her with the custody of their fountains, converting her into a municipal goddess. And so it is with all their divinities. The Dioscuri, whose temple lives in its beautiful ruins, the Dioscuri, the brothers of Helen, the sparkling Gemini, were put to good use by the Romans, as messengers of the State. The Dioscuri it was, who, mounted on a white charger, brought to Rome the news of the victory of Lake Regillus.
“The Italians asked of their gods only temporal and substantial benefits. In this respect, notwithstanding the Asiatic fears which have invaded Europe, their religious sentiment has not changed. That which they formally demanded from their gods and their genii, they nowadays expect from the Madonna and the Saints. Every parish possesses its Beatified patron, to whom requests are preferred just as in the case of a Deputy. There are Saints for the vine, for cereals, for cattle, for the colic, and for toothache. Latin imagination has repeopled Heaven with a multitude of living bodies, and has converted Judaic monotheism into a new polytheism. It has enlivened the Gospels with a copious mythology; it has re-established a familiar intercourse between the divine and the terrestrial worlds. The peasantry demand miracles of their protecting Saints, and hurl invectives at them if the miracle is slow of manifestation. The peasant who has in vain solicited a favour of the Bambino, returns to the chapel, and addressing on this occasion the Incoronata herself, exclaims:
“‘I am not speaking to you, you whoreson, but to your sainted mother.’
“The women make the Madre di Dio a confidant of their love affairs. They believe with some show of reason that being a woman she understands, and that there is no need to be on a footing of delicacy with her. They have no fear of going too far – a proof of their piety. Hence we must view with admiration the prayer which a fine lass of the Genoese Riviera addressed to the Madonna: ‘Holy Mother of God, who didst conceive without sin, grant me the grace of sinning without conceiving.’”
Nicole Langelier here remarked that the religion of the Romans lent itself to the evolution of Rome’s policy.
“Bearing the stamp of a distinctly national character,” he said, “it was, for all that, capable of penetrating the minds of foreign nations, and of winning them over by its sociable and tolerant spirit. It was an administrative religion propagating itself without effort together with the rest of the administration.”
“The Romans loved war,” said M. Goubin, who studiously avoided paradoxes.
“They loved not war for itself,” was Jean Boilly’s rejoinder. “They were far too reasonable for that. That military service was to them a hardship is revealed by certain signs. Monsieur Michel Bréal tells you that the word which primarily expressed the equipment of the soldier, ærumna, subsequently assumed the general meaning of lassitude, need, trouble, hardship, toil, pain, and distress. Those peasants were just as other peasants. They entered the ranks merely because compelled and forced thereto. Their very leaders, the wealthy proprietors, waged war neither for pleasure nor for glory. Previous to entering on a campaign, they consulted their interests twenty times over, and carefully computed the chances.”
“True,” said M. Goubin, “but their circumstances and the state of the world compelled them ever to be in arms. Thus it is that they carried civilisation to the far ends of the known world. War is above all an instrument of progress.”
“The Latins,” resumed Jean Boilly, “were agriculturists who waged agriculturists’ wars. Their ambitions were ever agricultural. They exacted of the vanquished, not money, but soil, the whole or part of the territory of the subjugated confederation, generally speaking one-third, out of friendship, as they said, and because they were moderate in their desires. The farmer came and drove his plough over the spot where the legionary had a short while ago planted his pike. The tiller of the soil confirmed the soldier’s conquests. Admirable soldiers, doubtless, well disciplined, patient, and brave, who fought and who were sometimes beaten just like any others; yet still more admirable peasants. If wonder is felt at their having conquered so many lands, still more is it to be wondered at that they should have kept them. The marvel of it is that in spite of the many battles they lost, these stubborn peasants never yielded an acre of soil, so to speak.”
While this discussion was proceeding, Giacomo Boni was gazing with a hostile eye at the tall brick house standing to the north of the Forum on top of several layers of ancient substructures.
“We are about,” he said, “to explore the Curia Julia. We shall soon, I hope, be in a position to break up the sordid building which covers its remains. It will not cost the State much to purchase it for the spade’s work. Buried under nine mètres of soil on which stands the Convent of S. Adriano lie the flagstones of Diocletian, who restored the Curia for the last time. We shall surely find among the rubbish a number of the marble tables on which the laws were engraved. It is a matter of interest to Rome, to Italy, nay to the whole world, that the last vestiges of the Roman Senate should see the light of day.”
Thereupon he invited his friends into his hut, as hospitable and rustic a one as that of Evander.
It constituted a single room wherein stood a deal table laden with black potteries and shapeless fragments giving out an earthy smell.
“Prehistorical treasures!” sighed Joséphin Leclerc. “And so, my good Giacomo Boni, not content with seeking in the Forum the monuments of the Emperors, those of the Republic, and those of the Kings, you must fain sink down into the soil which bore flora and fauna that have vanished, drive your spade into the quaternary, and the tertiary, penetrate the pliocene, the miocene, and the eocene; from Latin archæology you wander to prehistoric archæology and to palæontology. The salons are expressing alarm at the depths to which you are venturing. Countess Pasolini would like to know where you intend to stop, and you are represented in a little satirical sheet as coming out at the Antipodes, breathing the words: Adesso va bene!”
Boni seemed not to have heard.
He was examining with deep attention a clay vessel still damp and covered with ooze. His pale blue expressive eyes darkened while critically examining this humble work of man for some unrevealed trace of a mysterious past, but resumed their natural hue as the Commendatore’s mind wandered off into a reverie.
“These remains which you have before you,” he presently remarked, “these roughly hewn little wooden sarcophagi and these cinerary urns of black pottery and of house-like shape containing calcined bones were gathered under the Temple of Faustina, on the north-west side of the Forum.
“Black urns containing ashes, and skeletons resting in their coffins as if in a bed, are here to be met with side by side. The funeral rites of the Greeks and the Romans included both those of burial and of cremation. Over the whole of Europe, in prehistoric days, the two customs were simultaneously observed, in the same city and in the same tribe. Does this dual fashion of sepulture correspond with the ideals of two races? I am inclined to believe so.”
Picking up, with reverential and almost ritual gesture, an urn shaped like a dwelling and containing a small quantity of ashes, he went on:
“The men who in immemorial times gave this form to clay, believed that the soul, being attached to the bones and the ashes, had need of a dwelling, but that it did not require a very large house wherein to live the abridged life of the dead. These men were of a noble race which came from Asia. The one whose light ashes I now hold lived before the days of Evander and of the shepherd Faustulus.”
Then, making use of the phraseology of the ancients, he added:
“Those were the days when King Vitulus, King Calf as we should say, held peaceful sway over this country so pregnant with glory. Monotonous pastoral times reigned over the Ausonian plain. These men were, however, neither ignorant nor boorish. Much priceless knowledge had come to them from their forefathers. Both the ship and the oar were known to them. They practised the art of subjecting oxen to the yoke and of harnessing them to the pole. They kindled at