Perpetua. A Tale of Nimes in A.D. 213. Baring-Gould Sabine
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Perpetua. A Tale of Nimes in A.D. 213
CHAPTER I
EST
The Kalends (first) of March.
A brilliant day in the town of Nemausus – the modern Nîmes – in the Province of Gallia Narbonensis, that arrogated to itself the title of being the province, a title that has continued in use to the present day, as distinguishing the olive-growing, rose-producing, ruin-strewn portion of Southern France, whose fringe is kissed by the blue Mediterranean.
Not a cloud in the nemophyla-blue sky. The sun streamed down, with a heat that was unabsorbed, and with rays unshorn by any intervenient vapor, as in our northern clime. Yet a cool air from the distant snowy Alps touched, as with the kiss of a vestal, every heated brow, and refreshed it.
The Alps, though invisible from Nemausus, make themselves felt, now in refreshing breezes, then as raging icy blasts.
The anemones were in bloom, and the roses were budding. Tulips spangled the vineyards, and under the olives and in the most arid soil, there appeared the grape hyacinth and the star of Bethlehem.
At the back of the white city stands a rock, the extreme limit of a spur of the Cebennæ, forming an amphitheatre, the stones scrambled over by blue and white periwinkle, and the crags heavy with syringa and flowering thorns.
In the midst of this circus of rock welled up a river of transparent bottle-green water, that filled a reservoir, in which circled white swans.
On account of the incessant agitation of the water, that rose in bells, and broke in rhythmic waves against the containing breastwork, neither were the swans mirrored in the surface, nor did the white temple of Nemausus reflect its peristyle of channeled pillars in the green flood.
This temple occupied one side of the basin; on the other, a little removed, were the baths, named after Augustus, to which some of the water was conducted, after it had passed beyond the precinct within which it was regarded as sacred.
It would be hard to find a more beautiful scene, or see such a gay gathering as that assembled near the Holy Fountain on this first day of March.
Hardly less white than the swans that dreamily swam in spirals, was the balustrade of limestone that surrounded the sheet of heaving water. At intervals on this breasting stood pedestals, each supporting a statue in Carrara marble. Here was Diana in buskins, holding a bow in her hand, in the attitude of running, her right hand turned to draw an arrow from the quiver at her back. There was the Gallic god Camulus, in harness, holding up a six-rayed wheel, all gilt, to signify the sun. There was a nymph pouring water from her urn; again appeared Diana contemplating her favorite flower, the white poppy.
But in the place of honor, in the midst of the public walk before the fountain, surrounded by acacias and pink-blossomed Judas trees, stood the god Nemausus, who was at once the presiding deity over the fountain, and the reputed founder of the city. He was represented as a youth, of graceful form, almost feminine, and though he bore some military insignia, yet seemed too girl-like and timid to appear in war.
The fountain had, in very truth, created the city. This marvelous upheaval of a limpid river out of the heart of the earth had early attracted settlers to it, who had built their rude cabins beside the stream and who paid to the fountain divine honors. Around it they set up a circle of rude stones, and called the place Nemet– that is to say, the Sacred Place. After a while came Greek settlers, and they introduced a new civilization and new ideas. They at once erected an image of the deity of the fountain, and called this deity Nemausios. The spring had been female to the Gaulish occupants of the settlement; it now became male, but in its aspect the deity still bore indications of feminine origin. Lastly the place became a Roman town. Now beautiful statuary had taken the place of the monoliths of unhewn stone that had at one time bounded the sacred spring.
On this first day of March the inhabitants of Nemausus were congregated near the fountain, all in holiday costume.
Among them ran and laughed numerous young girls, all with wreaths of white hyacinths or of narcissus on their heads, and their clear musical voices rang as bells in the fresh air.
Yet, jocund as the scene was, to such as looked closer there was observable an under-current of alarm that found expression in the faces of the elder men and women of the throng, at least in those of such persons as had their daughters flower-crowned.
Many a parent held the child with convulsive clasp, and the eyes of fathers and mothers alike followed their darlings with a greed, as though desirous of not losing one glimpse, not missing one word, of the little creature on whom so many kisses were bestowed, and in whom so much love was centered.
For this day was specially dedicated to the founder and patron of the town, who supplied it with water from his unfailing urn, and once in every seven years on this day a human victim was offered in sacrifice to the god Nemausus, to ensure the continuance of his favor, by a constant efflux of water, pure, cool and salubrious.
The victim was chosen from among the daughters of the old Gaulish families of the town, and the victim was selected from among girls between the ages of seven and seventeen. Seven times seven were bound to appear on this day before the sacred spring, clothed in white and crowned with spring flowers. None knew which would be chosen and which rejected. The selection was not made by either the priests or the priestesses attached to the temple. Nor was it made by the magistrates of Nemausus. No parent might redeem his child. Chance or destiny alone determined who was to be chosen out of the forty-nine who appeared before the god.
Suddenly from the temple sounded a blast of horns, and immediately the peristyle (colonnade) filled with priests and priestesses in white, the former with wreaths of silvered olive leaves around their heads, the latter crowned with oak leaves of gold foil.
The trumpeters descended the steps. The crowd fell back, and a procession advanced. First came players on the double flute, or syrinx, with red bands round their hair. Then followed dancing girls performing graceful movements about the silver image of the god that was borne on the shoulders of four maidens covered with spangled veils of the finest oriental texture. On both sides paced priests with brazen trumpets.
Before and behind the image were boys bearing censers that diffused aromatic smoke, which rose and spread in all directions, wafted by the soft air that spun above the cold waters of the fountain.
Behind the image and the dancing girls marched the priests and priestesses, singing alternately a hymn to the god.
“Hail, holy fountain, limpid and eternal,
Green as the sapphire, infinite, abundant,
Sweet, unpolluted, cold and clear as crystal,
Father Nemausus.
Hail, thou Archegos, founder of the city,
Crowned with oak leaves, cherishing the olive,
Grapes with thy water annually flushing,
Father Nemausus.
Thou to the thirsty givest cool refreshment,
Thou to the herdsman yieldeth yearly increase,
Thou from the harvest wardest off diseases,
Father Nemausus.
Seven are the hills on which old Rome is founded,
Seven are the hills engirdling thy fountain,
Seven are the planets set in heaven ruling,
Father Nemausus.
Thou, the perennial, lovest tender virgins,
Do thou accept the sacrifice we offer;
May thy selection be the best and fittest,
Father Nemausus.”
Then the priests and priestesses drew up in lines between the people and the fountain, and the ædile of the city, standing forth, read out from a roll the names of seven times seven maidens; and as each name was called, a white-robed, flower-crowned child fluttered from among the crowd and was received by the priestly band.
When