Roma - Saylor Steven (книги полностью .TXT) 📗
When the paroxysm of their first coupling passed, for a time she lay quiet and felt utterly relaxed, as if she floated on air. Then she suddenly began to tremble. She shuddered and began to weep again. He held her tightly. He knew she had suffered an ordeal beyond his understanding, and he strove, awkwardly but with exquisite gentleness, to comfort her.
But the cause of her weeping was beyond even Potitia’s understanding. She was remembering something she had been trying to forget. At the moment of her utmost loathing and despair—while Cacus was inside her, squeezing and crushing her from all sides—she had looked into his eyes. They were not the eyes of a beast, but of a human like herself. In that instant, she had seen that Cacus was full of more suffering and fear than she could imagine. Amid her loathing and disgust, she felt something else: pity. It stabbed her like a knife. Now, with all her defenses down, she found herself weeping, not because of what Cacus had done to her, but for Cacus himself and the awfulness of his existence.
The next day, when the hung-over settlers awoke, the stranger was gone. So were his oxen and his dog.
Pinarius said that someone should be sent after him, to ask him to return. Potitius argued against this; as the coming of the stranger had been unforeseen, so it had been with his leaving, and the people of the settlement should do nothing to interfere with the comings or goings of their deliverer.
Word of Cacus’s demise spread. One by one, the traders began to come back to the settlement. When they heard the tale of the ox-driver, they put forward many notions about who he might have been and where he might have come from.
It was the Phoenician seafarers, the most widely traveled of all the traders, who made the most compelling case. They declared that the ox-driver was the strongman of their own legends, the demigod named Melkart. A demigod, they explained, was the offspring of a god and a human. The settlers were inclined to agree that the stranger had exhibited a strength beyond the merely mortal.
“Oh, yes, the hero who saved you was most certainly Melkart,” the Phoenician captain declared. “Every Phoenician knows of him; a few have met him. The fact that he wore a lion’s skin proves his identity. The killing of a lion was one of Melkart’s most famous exploits; he wears the skin as a trophy. Yes, it was Melkart who killed this monster of yours, most assuredly. You should set up an altar to him, as you set up an altar to the numina who inhabit the hot springs. Surely Melkart did more for you than ever those hot springs did! You should make sacrifices to him. You should pray for his continued protection.”
“But how did this…demigod…come to be here, so far from the lands where he’s known?” asked Potitius.
“Melkart is a great traveler. He’s known in many lands, by many names. The Greeks call him Heracles. They say his father was the sky god they call Zeus.”
The settlers had only a vague notion of who the Greeks might be, but the name Heracles was more pleasing to their ears than Melkart, though the captain’s pronunciation of the Greek was a bit garbled. They decided to call the ox-driver Hercules.
As the Phoenician captain had suggested, an altar was erected to Hercules, very near the spot where Potitia had first seen him sleeping. Since the Phoenicians knew more about god-worship than the settlers, they were consulted about the best ways to show honor to Hercules. It was decided that dogs and flies must be kept away from his altar, since, during the battle, his ally the dog had failed him and the flies had fought against him. Vultures he had favored, so it was decided that the vulture would be sacred to his memory. It was also decided that when an offering was made, every part of the sacrificed animal should be eaten, in the way that Hercules himself had exhibited such a hearty and unbridled appetite.
Thus, although Fascinus was the first native god and the first god to receive the prayers of a settler, it was a deity already worshiped in other lands who received the first altar dedicated to a divinity in the land of the ruma.
Potitia grew big with child. Her father had suspected that something beyond flirtation might have transpired between his daughter and the stranger, and her pregnancy seemed to confirm his suspicion. Potitius was pleased. According to family legend, long ago an ancestress had experienced intercourse with a numen; Potitia was partly descended from Fascinus, whose amulet she wore. Had the demigod Hercules seen this spark of the otherworldly in Potitia? Was that why he had found her worthy to bear his child? And would that child not be something new and special upon the earth, containing the mingled essence of numen, demigod, and human in his veins? Potitius mused on such ideas, and was pleased.
Potitia fell prey to darker thoughts, for she knew there was an equal chance that the child might have a different father: Cacus. If the thing that came from her womb was a hideous monster, everyone would know her shame. Would they kill the child at once and her as well? Was the thing stirring inside her a god or a monster? She was torn by many emotions. Her father was puzzled and dismayed by her misery.
It was decided to celebrate the very first sacrifice to Hercules not on the anniversary of his arrival, as would later become the custom, but on the day that Cacus had first been seen, in the springtime; thus the first Feast of Hercules could expunge the bitter memory of Cacus’s arrival. Potitius and Pinarius squabbled over who should assume the duty of slaying an ox, roasting the meat, and placing the offerings upon the stone altar before consuming them. Finally they decided to share the duty and perform the rites together. The feast would be shared equally by their families.
But on the day chosen for the sacrifice, Pinarius was absent. He had gone to visit relatives at a farm upriver, and had not yet returned. Potitius decided to begin the ritual without him.
Dogs were driven off, and an oxtail whisk was used to banish flies. The ox was sacrificed, butchered, and roasted, and the offering placed upon the altar. A prayer of supplication was chanted, using phrases suggested by the Phoenician captain. Potitius summoned the members of his extended family to share in the feast. “We must eat it all,” he told them, “not just the meat, but also the organs and the entrails—the heart, kidneys, liver, lungs, and spleen—for that was the example Hercules set for us with his voracious appetite. To eat these parts of the sacrificed beast is our privilege, and we should begin with them. Here, daughter—to you I give a portion of the liver.”
As Potitia ate, she remembered the first time she had seen Cacus, and the prayer she had uttered to Fascinus; she also remembered the terror she had felt when Cacus attacked her, and the gentleness of the man they now called Hercules. She was very near to giving birth, and subject to powerful extremes of elation and despair. She often laughed and wept at the same time. Potitius, watching her, seeing how pale and drawn she was, wondered if his daughter had been too delicate a vessel to receive the seed of a demigod.
The feast was very nearly finished when Pinarius arrived, bringing his family with him.
“You’re late, cousin—very late! I’m afraid we proceeded without you,” said Potitius. A full belly and a portion of wine, only slightly mixed with water, had put him in good spirits. “I’m afraid we’ve already finished the entrails, but there are some choice cuts of meat remaining for you.”
Pinarius, angry at himself for missing the ceremony, grew furious at this further indignity. “This is an outrage! We agreed that I was to serve equally as a priest of the Altar of Hercules, and that the eating of the entrails was a sacred duty—yet you’ve left none for me and my family!”
