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CHAPTER I

THE KING OF THE WOOD

"The still glassy lake that sleeps
Beneath Aricia's trees-
Those trees in whose dim shadow

The ghastly priest doth reign,
The priest who slew the slayer,
And shall himself be slain."

MACAULAY.

1. The Arician Grove

WHO does not know Turner's picture of the Golden Bough? The scene, suffused with the golden glow of imagination in which the divine mind of Turner steeped and transfigured even the fairest natural landscape, is a dream-like vision of the little woodland lake of Nemi, "Diana's Mirror," as it was called by the ancients. No one who has seen that calm water, lapped in a green hollow of the Alban Hills, can ever forget it. The two characteristic Italian villages which slumber on its banks, and the equally Italian palace whose terraced gardens descend steeply to the lake, hardly break the stillness, and even the solitariness, of the scene. Dian herself might still linger by this lonely shore, still haunt these woodlands wild.

In antiquity this sylvan landscape was the scene of a strange and recurring tragedy. On the northern shore of the lake, right under the precipitous cliffs on which the modern village of Nemi is perched, stood the sacred grove

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and sanctuary of Diana Nemorensis, or Diana of the Wood.1 The lake and the grove were sometimes known as the lake and grove of Aricia. But the town of Aricia (the modern La Riccia) was situated about three miles off, at the foot of the Alban Mount, and separated by a steep descent from the lake, which lies in a small crater-like hollow on the mountain side. In this sacred grove there grew a certain tree round which at any time of the day, and probably far into the night, a grim figure might be seen to prowl. In his hand he carried a drawn sword, and he kept peering warily about him as if every instant he expected to be set upon by an enemy.3 He was a priest and a murderer; and the man for whom he looked was sooner or later to murder him and hold the priesthood in his stead. Such was the rule of the sanctuary. A candidate for the priesthood could only succeed to office by slaying the priest, and having slain him, he retained office till he was himself slain by a stronger or a craftier.

The post which he held by this precarious tenure carried with it the title of king; but surely no crowned head ever lay uneasier, or was visited by more evil dreams, than his. For year in year out, in summer and winter, in fair weather and in foul, he had to keep his lonely watch, and whenever he snatched a troubled slumber it was at the peril of his life. The least relaxation of his vigilance, the smallest abatement of his strength of limb or skill of fence, put him in jeopardy;

The site was excavated in 1885 and 1886 by Sir John Savile Lumley, now Lord Savile, who was then English ambassador at Rome. For a general description of the site and excavations see the Athenaeum, 10th October 1885. For details of the discoveries see Bulle

tino dell Instituto di Corrispondenza Archeologica, 1885, pp. 149 sqq., 225 sqq.; and especially Illustrated Catalogue of Classical Antiquities from the Site of the Temple of Diana, Nemi, Italy, by G. H. Wallis (preface dated 1893). The temple rested on a spacious terrace or platform, which was supported on the southern side, towards the lake, by a mighty wall, 30 feet high and 721 feet long, built in triangular buttresses, like those which we see in front of the

piers of bridges to break floating ice. The great antiquity of the sanctuary is attested by the nature of some of the objects found on the spot, such as a sacrificial ladle of bronze bearing the name of Diana in very ancient Greek letters, and specimens of the oldest kind of Italian money, being merely shapeless bits of bronze which were valued by weight.

Ovid, Fasti, vi. 756; Cato quoted by Priscian in Peter's Historicorum Romanorum Fragmenta, p. 52; Statius, Sylv. iii. 1. 56.

3 ξιφήρης οὖν ἐστιν ἀεί, περισκοπών τὰς ἐπιθέσεις, ἕτοιμος ἀμύνεσθαι, is Strabo's description (v. 3. 12), who may have seen him "pacing there alone."

gray hairs might seal his death-warrant. To gentle and pious pilgrims at the shrine the sight of him may well have appeared to darken the fair landscape, as when a cloud suddenly blots the sun on a bright day. The dreamy blue of Italian skies, the dappled shade of summer woods, and the sparkle of waves in the sun can have accorded but ill with that stern and sinister figure. Rather we picture to ourselves the scene as it may have been witnessed by a belated wayfarer on one of those wild autumn nights when the dead leaves are falling thick, and the winds seem to sing the dirge of the dying year. It is a sombre picture, set to melancholy music— the background of forest showing black and jagged against a lowering and stormy sky, the sighing of the wind in the branches, the rustle of the withered leaves under foot, the lapping of the cold water on the shore, and in the foreground, pacing to and fro, now in twilight and now in gloom, a dark figure with a glitter as of steel at the shoulder whenever the pale moon, riding clear of the cloud-rack, peers down at him through the matted boughs.

The strange rule of this priesthood has no parallel in classical antiquity, and cannot be explained from it. To find an explanation we must go farther afield. No one will probably deny that such a custom savours of a barbarous age, and, surviving into imperial times, stands out in striking isolation from the polished Italian society of the day, like a primeval rock rising from a smooth-shaven lawn. It is the very rudeness and barbarity of the custom which allow us a hope of explaining it. For recent researches into the early history of man have revealed the essential similarity with which, under many superficial differences, the human mind. has elaborated its first crude philosophy of life. Accordingly, if we can show that a barbarous custom, like that of the priesthood of Nemi, has existed elsewhere; if we can detect the motives which led to its institution; if we can prove that these motives have operated widely, perhaps universa, in human society, producing in varied circumstances a riety of institutions specifically different but generically all; if we can show, lastly, that these very motives, with some of their derivative institutions, were actually at work in cassa al antiquity; then we may fairly infer that at a rem ter age the

same motives gave birth to the priesthood of Nemi. Such an inference, in default of direct evidence as to how the priesthood did actually arise, can never amount to demonstration. But it will be more or less probable according to the degree of completeness with which it fulfils the conditions indicated above. The object of this book is, by meeting these conditions, to offer a fairly probable explanation of the priesthood of Nemi.

I begin by setting forth the few facts and legends which have come down to us on the subject. According to one story the worship of Diana at Nemi was instituted by Orestes, who, after killing Thoas, King of the Tauric Chersonese (the Crimea), fled with his sister to Italy, bringing with him the image of the Tauric Diana. The bloody ritual which legend ascribed to that goddess is familiar to classical readers; it is said that every stranger who landed on the shore was sacrificed on her altar. But transported to Italy, the rite assumed a milder form. Within the sanctuary at Nemi grew a certain tree of which no branch might be broken. Only a runaway slave was allowed to break off, if he could, one of its boughs. Success in the attempt entitled him to fight the priest in single combat, and if he slew him he reigned in his stead with the title of King of the Wood (Rex Nemorensis). Tradition averred that the fateful branch was that Golden Bough which, at the Sibyl's bidding, Aeneas plucked before he essayed the perilous journey to the world of the dead. The flight of the slave represented, it was said, the flight of Orestes; his combat with the priest was a reminiscence of the human sacrifices once offered to the Tauric Diana. This rule of succession by the sword was observed down to imperial times; for amongst his other freaks Caligula, thinking that the priest of Nemi had held office too long, hired a more stalwart ruffian to slay him; and a Greek traveller, who visited Italy in the age of the Antonines, remarks that down to his time the priesthood was still the prize of victory in a single combat.1

Of the worship of Diana at Nemi two leading features

1 Virgil, Aen. vi. 136 sqq. ; Servius, ad l.; Strabo, v. 3. 12; l'ausanias, ii. 27.4; Solinus, ii. 11; Suetonius, Cali

gula, 35. For the title "King of the Wood" see Suetonius, .c.; and compare Statius, Sylv. iii. 1. 55 sq.—

can still be made out. First, from the votive offerings found in modern times on the site, it appears that she was especially worshipped by women desirous of children or of an easy delivery.1 Second, fire seems to have played a foremost part in her ritual. For during her annual festival, celebrated at the hottest time of the year, her grove shone with a multitude of torches, whose ruddy glare was reflected by the waters of the lake; and throughout the length and breadth of Italy the day was kept with holy rites at every domestic hearth.2 Moreover, women whose prayers had been heard by the goddess brought lighted torches to the grove in fulfilment of their vows.3 Lastly, the title of Vesta borne by the Arician Diana points almost certainly to the maintenance of a perpetual holy fire in her sanctuary.

At her annual festival all young people went through a purificatory ceremony in her honour; dogs were crowned; and the feast consisted of a young kid, wine, and cakes, served up piping hot on platters of leaves."

But Diana did not reign alone in her grove at Nemi. Two lesser divinities shared her forest sanctuary. One was Egeria, the nymph of the clear water which, bubbling from the basaltic rocks, used to fall in graceful cascades into the lake at the place called Le Mole. According to one story

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A marble bas-relief, representing the combat between a priest and a candidate for the office, was found at the foot of the hill of Aricia (Illustrated Catalogue of Classical Antiquities from the Site of the Temple of Diana, Nemi, Italy, p. 11).

1 Bulletino dell Instituto, 1885, p. 153 sq.; Athenaeum, 10th October 1885; Preller, Römische Mythologie,3 3i. 317. Of these votive offerings some represent women with children in their arms; one represents a delivery, etc.

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3 Ovid, Fasti, iii. 269; Propertius, iii. 24 (30). 9 sq. ed. Paley.

Inscript. Lat. ed. Orelli, No. 1455. 5 Statius, .c.; Gratius Faliscus, 483 sqq.

6 Athenaeum, 10th October 1885. The water was diverted some years ago to supply Albano. For Egeria, compare Strabo, v. 3. 12; Ovid, Fasti, iii. 273 sqq. ; id., Met. xv. 487

sqq.

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