Теорија за резидуи
Глава 6. Резидуи: Комбинации и групна
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1(фус.)
The conception of Buddha was attended by so many that it would be a
long and not very profitable task to recount them even in
brief proportion. Kern,
Histoire du bouddhisme, Vol. I, pp. 23-24: The virtuous
queen Maya dreamed that
"the four divine sovereigns, the Cardinal Points,
gathered her up with her bed and
transported her to the Himalayas, where they set her down in
the shade of a wide-
spreading tree. . . . The Bodhisatva assumed the form of a
white elephant, de-
parted from the Golden Mount on which he dwelt, ascended the
Mount of Silver,
entered the Golden Grotto with a terrible thunder and,
bearing a white water-lily
in his trunk, marched thrice about the bed where Maya was
resting, moving to the
right as a sign of courtesy, opened the right side of the
queen, and so entered her
body. ... At the moment of the Bodhisatva's conception in
his mother's womb all
nature was set in motion, and thirty-two presages were
observed: an incomparable
radiance encompassed the Universe. . . ." Latins do not
indulge in these Oriental
extravagances. Suetonius, on the authority of Asclepias
Mendes, recounts the con-
ception of Augustus by Atia as follows, Divus Augustus, 94,
4: "She had entered the
temple of Apollo in the middle of the night to perform a
sacrifice. Her litter was
set on the floor and the other matrons went home {domi
irent: also dormirent:
went to sleep). She fell asleep. A serpent suddenly made its
way to her side, and
soon after departed. Awaking, she purified herself as was
her custom after her hus-
band's embrace. And at once on her body appeared a spot of
the shape and colour
of a serpent, and she could never remove it, and in view of
it abstained from the
public baths." Serpents, be it said in no disrespect to
the reptile that tempted our
Mother Eve, seem to have had a peculiar predilection for
relations with women.
One of them, whether on its own account or in behalf of
Zeus, was responsible for
Olympia's becoming the mother of Alexander the Great. Justin,
Historiae Philip-
picae, XII, 16 (Clarke, p. 126): "The night in which
his mother, Olympia, con-
ceived him, she dreamed in her sleep that she lay with a
huge serpent. Nor was the
dream a mere illusion, for assuredly she was not fertilized
by any mortal man."
[So Pareto; literally: "She bore in her womb a work too
great for human mortal-
ity."— A. L.] In XI, 11 (Clarke, p. 105), Justin tells
how Alexander "hastened to
the oracle of Jupiter Amon for light on his future and on
his origin; for his mother
had confessed to her husband Philip that 'she had conceived
Alexander not of him
but of a serpent of gigantic size.' Thereafter, being come
almost to the end of his
days, Philip proclaimed openly that 'her son was not his'
and therefore divorced
Olympia as proven guilty of adultery." The legend grows
and grows. Plutarch,
Alexander, 2, 3-4 (Perrin, Vol. VII, pp. 227-29), relates
that Philip saw a serpent
near his sleeping wife (adding, 6, that according to one
story Olympia kept tame
serpents). Philip, he goes on, lost an eye, the eye
"which he had applied to the
chink in the door in order to see the god in the form of a
serpent in embrace with
his wife." [In reality Philip lost the eye at the siege
of Methone.] [In reality,
Plutarch (Clough, Vol. IV, pp. 3-4) merely records a
prophecy that Philip would
lose the eye. — A. L.] New embellishments finally evolve the
story of Alexander's
birth that is given by the Pseudo-Callisthenes, Historia
fabulosa Alexandri Magni,
I, 1-13 (Budge, pp. 1-13). It matters little for our
purposes just what share in it is
to be ascribed to naive credulousness and what to sheer
artifice, or whether there
may have been some real basis for the legends, such as the
fact that is vouched for
by Lucian, Pseudo-mantis, 7 (Harmon, Vol. IV, p. 185), that
Macedonian women
often kept pet snakes. The mere fact that the legends
existed, and more especially
the fact that they met with a favourable reception, show
that they corresponded to
certain sentiments; and that is the one point we are
concerned to establish. Here too
and as usual, we get a nucleus with a fog of derivations
extending around it. Publius
Scipio, the first Africanus, also had a serpent for a
father, an unusually big one, of
course, and, of course also, divine: Livy, Ab urbe condita,
XXVI, 19: Scipio's man-
ner of living led to the belief that "he was a man of
divine lineage, and so revived
the story that was earlier told of Alexander the Great and
was equally fatuous and
fictional, that he was conceived of intercourse with a huge
snake, and that the sem-
blance of that prodigy \i.e., something shaped like a snake]
was time and again
seen in his mother's bed, suddenly crawling away at the
approach of human beings
and vanishing from sight." And cf. Aulus Gellius, Nodes
Atticae, VI, 1, 1-3. Servius
Tullius could not be allowed to remain the son of a slave.
Livy, Ibid., I, 39, 5, as-
signs a less marvellous origin to that legendary character,
suggesting that his mother
was already with child by her husband, headman at
Corniculum, at the time when
she was made a prisoner. That is also the story told by
Dionysius of Halicarnassus,
Antiquitates Romanae, IV, 1 (Spelman, Vol. II, pp. 144-45).
But for so great a man
our present residue could be relied upon to provide
something more and better. And
in fact, Dionysius himself relates, IV, 2, that in the
annals of Corniculum and in
many Roman histories he has found another family-tree that
smacks more of the leg-
endary; and he tells a long story, which is later repeated
by Ovid and Pliny, accord-
ing to which Vulcan is to be held responsible for Servius
Tullius and in a somewhat
fantastic manner. Pliny, Historia naturalis, XXXVI, 70
(Bostock-Riley, Vol. VI, p.
384), tells the story as though he believed it, but robs
Vulcan of the fatherhood and
bestows it on the god of the hearth: "I must not omit
one episide (exemplum) in-
volving the hearth-fire that is famous in Roman letters. The
story goes that while
Tarquinius Priscus was on the throne, genitals of the male
sex arose from the ashes
in the flame of his hearth [i.e., the sacred home-fire] and
that the woman who
was tending it, a slave, Ocresia, maid to queen Tanaquil,
arose from her work with
child. So was born Servius Tullius, who succeeded the
Tarquin as king." Ovid,
Fasti, VI, vv. 627-34, hands the paternity back to Vulcan,
the latter functioning as
in the miracle recounted by Pliny:
"Namque pater Tulli Vulcanus, Ocresia mater,
praesignis facie Corniculana, fuit.
Hanc secum Tanaquil sacris de more paratis
jussit in ornatum fundere vina focum.
Hie inter cineres obscaeni forma virilis
aut fuit aut visa est — sed fuit ilia magis,
lussa loco captiva fovet: conceptus ab ilia
Servius a coelo semina gentis habet."
("Tully's father was Vulcan and his mother, Ocresia, a
beautiful girl from Corni-
culum. Having prepared for the rites according to custom,
Tanaquil bade her assist
in pouring the wine upon the hearth, which had been adorned
for the ceremonies.
There among the ashes an unsightly shape of male form was
visible — or they
thought it was (and my belief is that it was). At the
command of her mistress, the
slave Ocresia leaned upon the hearth, and since she there
became his mother, Servius
has his lineage of heaven.") Whatever Ovid's inner
thought, he leaves the impres-
sion (sed fuit ilia magis) of believing that it was not an
illusion on the part of
Ocresia. Arnobius, Disputationes adversus gentes, V, 18
(Bryce-Campbell, pp. 241-
42), is impressed only with the obscenity of the story and
charges it to the account
of the pagans. Divine origins may be found even for
philosophers when they are
very very great. Origen says, Contra Celsum, I (Augsburg, p.
30) : "Some writers —
not in ancient or heroic histories, but in books dealing
with matters of very recent
date— have seen fit to assert as a fact altogether possible
that Plato was born of his
mother Amphiction [Perictione] , . . . Ariston [her husband]
having been forbid-
den to have knowledge of her until she should have borne
fruit of Apollo. But such
are mere tales born of a belief that men esteemed superior
to others in wisdom must
have sprung of some divine seed, as would befit natures
greater than human." And
so it is, but without going such a long way round. It is
simply because in the hu-
man mind sublime things are associated with sublime things
and bad things with
bad.
(The Mind and Society by Vilfredo Pareto, изд. Харкорт, Брејс енд комп. 1935 - САД)
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