avoir un point fixe pour en juger. Le port juge ceux qui sont dans un vaisseau, mais où prendrons-nous un port dans la morale? At times he seems to forget that he himself and Montaigne are after all not of the same flock, as his mind grazes in those pleasant places. Qu’il (man) se regarde comme égaré dans ce canton détourné de la nature, et de ce petit cachot où il se trouve logé, qu’il apprenne the earth, et soi-même à son juste prix. Il ffre, mais elle est ployable à tous sens; et ainsi il n’y en a point. Un même sens change selon les paroles qui l’expriment. He has touches even of what he calls the malignity, the malign irony of Montaigne. Rien que la médiocrité n’est bon, he says,–épris des hauteurs, as he so conspicuously was– C’est sortir de l’humanité que de sortir du milieu; la grandeur de l’âme humaine consiste à savoir s’y tenir. Rien ne fortifie plus le pyrrhonisme–that is ever his word for scepticism–que ce qu’il y en a qui ne sont pas pyrrhoniens: si tous étaient ils auraient tort. You may even credit him, like Montaigne, with a somewhat Satanic intimacy with the ways, the cruel ways, the weakness, lâcheté, of the human heart, so that, as he says of Montaigne, himself too might be a pernicious study for those who have a native tendency to corruption.
The paradoxical condition of the world, the natural inconsistency of man, his strange [86] blending of meanness with ancient greatness, the caprices of his status here, of his power and attainments, in the issue of his existence–that is what the study of Montaigne had enforced on Pascal as the sincere compte rendu of experience. But then he passes at a tangent from the circle of the great sceptic’s apprehension. That prospect of man and the world, undulant, capricious, inconsistent, contemptible, lâche, full of contradiction, with a soul of evil in things good, irreducible to law, upon which, after all, Montaigne looks out with a complacency so entire, fills Pascal with terror. It is the world on the morrow of a great catastrophe, the casual forces of which have by no means spent themselves. Yes! this world we see, of which we are a part, with its thousand dislocations, is precisely what we might expect as resultant from the Fall of Man, with consequences in full working still. It presents the appropriate aspect of a lost world, though with beams of redeeming grace about it, those, too, distributed somewhat capriciously to chosen people and elect souls, who, after all, can have but an ill time of it here. Under the tragic éclairs of divine wrath essentially implacable, the gentle, pleasantly undulating, sunny, earthly prospect of poor loveable humanity which opens out for one in Montaigne’s “Essays,” becomes for Pascal a scene of harsh precipices, of threatening heights and depths–the depths of his own nothingness. Vanity: nothingness: these [87] are his catchwords: Nous sommes incapables et du vrai et du bien; nous sommes tous condamnés. Ce qui y paraît (i.e., what we see in the world) ne marque ni une exclusion totale ni une présence manifeste de divinité, mais la présence d’un Dieu qui se cache: (Deus absconditus, that is a recurrent favourite thought of his) tout porte ce caractère. In this world of abysmal dilemmas, he is ready to push all things to their extremes. All or nothing; for him real morality will be nothing short of sanctity. En Jésus Christ toutes les contradictions sont accordées. Yet what difficulties again in the religion of Christ! Nulle autre religion n’a proposé de se haïr. La seule religion contraire à la nature, contraire au sens commun, est la seule qui ait toujours été.
Multitudes in every generation have felt at least the aesthetic charm of the rites of the Catholic Church. For Pascal, on the other hand, a certain weariness, a certain puerility, a certain unprofitableness in them is but an extra trial of faith. He seems to have little sense of the beauty of holiness. And for his sombre, trenchant, precipitous philosophy there could be no middle terms; irresistible election, irresistible reprobation; only sometimes extremes meet, and again it may be the trial of faith that the justified seem as loveless and unlovely as the reprobate. Abêtissez-vous! A nature, you may think, that would magnify things to the utmost, nurse, expand them beyond their natural bounds by his [88] reflex action upon them. Thus revelation is to be received on evidence, indeed, but an evidence conclusive only on a presupposition or series of presuppositions, evidence that is supplemented by an act of imagination, or by the grace of faith, shall we say? At any rate, the fact is, that the genius of the great reasoner, of this great master of the abstract and deductive sciences, turned theologian, carrying the methods of thought there formed into the things of faith, was after all of the imaginative order. Now hear what he says of imagination: Cette faculté trompeuse, qui semble nous être donnée exprès pour nous induire à une erreur nécessaire. That has a sort of necessity in it. What he says has again the air of Montaigne, and he says much of the same kind: Cette superbe puissance ennemie de la raison, combien toutes les richesses de la terre sont insuffisantes sans son consentement. The imagination has the disposition of all things: Elle fait la beauté, la justice, et le bonheur, qui est le tout du monde. L’imagination dispose de tout. And what we have here to note is its extraordinary power in himself. Strong in him as the reasoning faculty, so to speak, it administered the reasoning faculty in him à son grbut he was unaware of it, that power d’autant plus fourbe qu’elle ne l’est pas toujours. Hidden under the apparent rigidity of his favourite studies, imagination, even in them, played a large part. Physics, mathematics were with him largely matters of intuition, anticipation, [89] precocious discovery, short cuts, superb guessing. It was the inventive element in his work and his way of putting things that surprised those best able to judge. He might have discovered the mathematical sciences for himself, it is alleged, had his father, as he once had a mind to do, withheld him from instruction in them.
About the time when he was bidding adieu to the world, Pascal had an accident. As he drove round a corner on the Seine side to cross the bridge at Neuilly, the horses were precipitated down the bank into the water. Pascal escaped, but with a nervous shock, a certain hallucination, from which he never recovered. As he walked or sat he was apt to perceive a yawning depth beside him; would set stick or chair there to reassure himself. We are now told, indeed, that that circumstance has been greatly exaggerated. But how true to Pascal’s temper, as revealed in his work, that alarmed precipitous character in it! Intellectually the abyss was evermore at his side. Nous avons, he observes, un autre principe d’erreur, les maladies. Now in him the imagination itself was like a physical malady, troubling, disturbing, or in active collusion with it. . . .
NOTES
62. *Published in the Contemporary Review, Feb. 1895, and now reprinted by the kind permission of the proprietors.
76. +Transliteration: pathos.
80. *The words here cited are, however, from Psalm cxviii., the cxvii. of the Vulgate, and not from Pascal’s favourite Psalm. (C.L.S.) +C.L.S. stands for Charles Shadwell, editor of the original volume.
ART NOTES IN NORTH ITALY*
[90] TITIAN, as we see him in what some have thought his noblest work, the large altar-piece, dated 1522, his forty-fifth year, of SS. Nazaro e Celso, at Brescia, is certainly a religious–a great, religious painter. The famous Gabriel of the Annunciation, aflight, in all the effortless energy of an angel indeed, and Sebastian, adapted, it was said, from an ancient statue, yet as novel in design as if Titian had been the first to handle that so familiar figure in old religious art–may represent for us a vast and varied amount of work–in which he expands to their utmost artistic compass the earlier religious dreams of Mantegna and the Bellini, affording sufficient proof how sacred themes could rouse his imagination, and all his manual skill, to heroic efforts. But he is also the painter of the Venus of the Tribune and the Triumph of Bacchus; and such frank acceptance of the voluptuous paganism of the Renaissance, the motive of a large proportion of his work, [91] might make us think that religion, grandly dramatic as was his conception of it, can have been for him only one of many pictorial attitudes. There are however painters of that date who, while their work is great enough to be connected (perhaps groundlessly) with Titian’s personal influence, or directly attributed to his hand, possess at least this psychological interest, that about their religiousness there can be no question. Their work is to be looked for mainly in and about the two sub-alpine towns of Brescia and Bergamo; in the former of which it becomes definable as a school–the school of Moretto, in whom the perfected art of the later Renaissance is to be seen in union with a catholicism as convinced, towards the middle of the sixteenth century, as that of Giotto or Angelico.
Moretto of Brescia, for instance, is one of the few painters who have fully understood the artistic opportunities of the subject of Saint Paul, for whom, for the most part, art has found only the conventional trappings of a Roman soldier (a soldier, as being in charge of those prisoners to Damascus), or a somewhat commonplace old age. Moretto also makes him a nobly accoutred soldier–the rim of the helmet, thrown backward in his fall to the earth, rings the head already with a faint circle of glory–but a soldier still in possession of all those resources of unspoiled youth which he is ready to offer in a [92] moment to the truth that has just dawned visibly upon him. The terrified horse, very grandly designed, leaps high against the suddenly darkened sky above the distant horizon of Damascus, with all Moretto’s peculiar understanding of the power of black and white. But what signs the picture inalienably as Moretto’s own is the thought of the saint himself, at the moment of his recovery from the stroke of Heaven. The pure, pale, beardless face, in noble profile, might have had for its immediate model some military monk of a later age, yet it breathes all the joy and confidence of the Apostle who knows in a single flash of time that he has found the veritable captain of his soul. It is indeed the Paul whose genius of conviction has so greatly moved the minds of men–the soldier who, bringing his prisoners “bound to Damascus,” is become the soldier of Jesus Christ.
Moretto’s picture has found its place (in a dark recess, alas!) in the Church of Santa Maria presso San Celso, in the suburbs of Milan, hard by the site of the old Roman cemetery, where Ambrose, at a moment when in one of his many conflicts a “sign” was needed, found the bodies of Nazarus and Celsus, youthful patrician martyrs in the reign of Nero, overflowing now with miraculous powers, their blood still fresh upon them–conspersa recenti sanguine. The body of Saint Nazarus he removed into the city: that of Saint Celsus remained within the little sanctuary [93] which still bears his name, and beside which, in the fifteenth century, arose the glorious Church of the Madonna, with spacious atrium after the Ambrosian manner, a façade richly sculptured in the style of the Renaissance, and sumptuously adorned within. Behind the massive silver tabernacle of the altar of the miraculous picture which gave its origin to this splendid building, the rare visitor, peeping as into some sacred bird-nest, detects one of the loveliest works of Luini, a small, but exquisitely finished “Holy Family.” Among the fine pictures around are works by two other very notable religious painters of the cinque- cento. Both alike, Ferrari and Borgognone, may seem to have introduced into fiery Italian latitudes a certain northern temperature, and somewhat twilight, French, or Flemish, or German, thoughts. Ferrari, coming from the neighbourhood of Varallo, after work at Vercelli and Novara, returns thither to labour, as both sculptor and painter, in the “stations” of the Sacro Monte, at a form of religious art which would seem to have some natural kinship with the temper of a mountain people. It is as if the living actors in the “Passion Play” of Oberammergau had been transformed into almost illusive groups in painted terra-cotta. The scenes of the Last Supper, of the Martyrdom of the Innocents, of the Raising of Jairus’ daughter, for instance, are certainly touching in the naïve piety of their life-sized realism. But Gaudenzio Ferrari had many [94] helpmates at the Sacro Monte; and his lovelier work is in the Franciscan Church at the foot of the hill, and in those two, truly Italian, far-off towns of the Lombard plain. Even in his great, many-storied fresco in the Franciscan Church at Varallo there are traces of a somewhat barbaric hankering after solid form; the armour of the Roman soldiers, for example, is raised and gilt. It is as if this serious soul, going back to his mountain home, had lapsed again into mountain “grotesque,” with touches also, in truth, of a peculiarly northern poetry–a mystic poetry, which now and again, in his treatment, for instance, of angel forms and faces, reminds one of Blake. There is something of it certainly in the little white spectral soul of the penitent thief making its escape from the dishonoured body along the beam of his cross.
The contrast is a vigorous one when, in the space of a few hours, the traveller finds himself at Vercelli, half-stifled in its thick pressing crop of pumpkins and mulberry trees. The expression of the prophet occurs to him: “A lodge in a garden of cucumbers.” Garden of cucumbers and half-tropical flowers, it has invaded the quiet open spaces of the town. Search through them, through the almost cloistral streets, for the Church of the Umiliati; and there, amid the soft garden-shadows of the choir, you may find the sentiment of the neighbourhood expressed with great refinement in what is perhaps [95] the masterpiece of Ferrari, “Our Lady of the Fruit-garden,” as we might say–attended by twelve life-sized saints and the monkish donors of the picture. The remarkable proportions of the tall panel, up which the green-stuff is climbing thickly above the mitres and sacred garniture of those sacred personages, lend themselves harmoniously to the gigantic stature of Saint Christopher in the foreground as the patron saint of the church. With the savour of this picture in his memory, the visitor will look eagerly in some half-dozen neighbouring churches and deserted conventual places for certain other works from Ferrari’s hand; and so, leaving the place under the influence of his delicate religious ideal, may seem to have been listening to much exquisite church-music there, violins and the like, on that perfectly silent afternoon–such music as he may still really hear on Sundays at the neighbouring town of Novara, famed for it from of old. Here, again, the art of Gaudenzio Ferrari reigns. Gaudenzio! It is the name of the saintly prelate on whom his pencil was many times employed, First Bishop of Novara, and patron of the magnificent basilica hard by which still covers his body, whose earthly presence in cope and mitre Ferrari has commemorated in the altar-piece of the “Marriage of St. Catherine,” with its refined richness of colour, like a bank of real flowers blooming there, and like nothing else around it in the [96] vast duomo of old Roman architecture, now heavily masked in modern stucco. The solemn mountains, under the closer shadow of which his genius put on a northern hue, are far away, telling at Novara only as the grandly theatrical background to an entirely lowland life. And here, as at Vercelli so at Novara, Ferrari is not less graciously Italian than Luini himself.
If the name of Luini’s master, Borgognone, is no proof of northern extraction, a northern temper is nevertheless a marked element of his genius–something of the patience, especially, of the masters of Dijon or Bruges, nowhere more clearly than in the two groups of male and female heads in the National Gallery, family groups, painted in the attitude of worship, with a lowly religious sincerity which may remind us of the contemporary work of M. Legros. Like those northern masters, he accepts piously, but can refine, what “has no comeliness.” And yet perhaps no painter has so adequately presented that purely personal beauty (for which, indeed, even profane painters for the most part have seemed to care very little) as Borgognone in the two deacons, Stephen and Laurence, who, in one of the altar- pieces of the Certosa, assist at the throne of Syrus, ancient, sainted, First Bishop of Pavia–stately youths in quite imperial dalmatics of black and gold. An indefatigable worker at many forms of religious art, here and elsewhere, assisting at last in the [97] carving and inlaying of the rich marble façade of the Certosa, the rich carved and inlaid wood-work of Santa Maria at Bergamo, he is seen perhaps at his best, certainly in his most significantly religious mood, in the Church of the Incoronata at Lodi, especially in one picture there, the “Presentation of Christ in the Temple.” The experienced visitor knows what to expect in the sacristies of the great Italian churches; the smaller, choicer works of Luini, say, of Della Robbia or Mino of Fiesole, the superb ambries and drawers and presses of old oak or cedar, the still untouched morsel of fresco– like sacred priestly thoughts visibly lingering there in the half- light. Well! the little octagonal Church of the Incoronata is like one of these sacristies. The work of Bramante–you see it, as it is so rarely one’s luck to do, with its furniture and internal decoration complete and unchanged, the coloured pavement, the colouring which covers the walls, the elegant little organ of Domenico da Lucca (1507), the altar-screens with their dainty rows of brass cherubs. In Borgognone’s picture of the “Presentation,” there the place is, essentially as we see it to-day. The ceremony, invested with all the sentiment of a Christian sacrament, takes place in this very church, this “Temple” of the Incoronata where you are standing, reflected on the dimly glorious wall, as in a mirror. Borgognone in his picture has [98] but added in long legend, letter by letter, on the fascia below the cupola, the Song of Simeon.
The Incoronata however is, after all, the monument less of Ambrogio Borgognone than of the gifted Piazza family:–Callisto, himself born at Lodi, his father, his uncle, his brothers, his son Fulvio, working there in three generations, under marked religious influence, and with so much power and grace that, quite gratuitously, portions of their work have been attributed to the master-hand of Titian, in some imaginary visit here to these painters, who were in truth the disciples of another–Romanino of Brescia. At Lodi, the lustre of Scipione Piazza is lost in that of Callisto, his elder brother; but he might worthily be included in a list of painters memorable for a single picture, such pictures as the solemn Madonna of Pierino del Vaga, in the Duomo of Pisa, or the Holy Family of Pellegrino Piola, in the Goldsmiths’ Street at Genoa. A single picture, a single figure in a picture, signed and dated, over the altar of Saint Clement, in the Church of San Spirito, at Bergamo, might preserve the fame of Scipione Piazza, who did not live to be old. The figure is that of the youthful Clement of Rome himself, “who had seen the blessed Apostles,” writing at the dictation of Saint Paul. For a moment he looks away from the letters of the book with all the wistful intelligence of a boy softly touched already by the radiancy of the [99] celestial Wisdom. “Her ways are ways of pleasantness!” That is the lesson this winsome, docile, spotless creature–ingenui vultus puer ingenuique pudoris–younger brother or cousin of Borgognone’s noble deacons at the Certosa–seems put there to teach us. And in this church, indeed, as it happens, Scipione’s work is side by side with work of his.
It is here, in fact, at Bergamo and at Brescia, that the late survival of a really convinced religious spirit becomes a striking fact in the history of Italian art. Vercelli and Novara, though famous for their mountain neighbourhood, enjoy but a distant and occasional view of Monte Rosa and its companions; and even then those awful stairways to tracts of airy sunlight may seem hardly real. But the beauty of the twin sub-alpine towns further eastward is shaped by the circumstance that mountain and plain meet almost in their streets, very effectively for all purposes of the picturesque. Brescia, immediately below the “Falcon of Lombardy” (so they called its masterful fortress on the last ledge of the Piè di Monte), to which you may now ascend by gentle turfed paths, to watch the purple mystery of evening mount gradually from the great plain up the mountain-walls close at hand, is as level as a church pavement, home- like, with a kind of easy walking from point to point about it, rare in Italian towns–a town full of walled gardens, giving even to [100] its smaller habitations the retirement of their more sumptuous neighbours, and a certain English air. You may peep into them, pacing its broad streets, from the blaze of which you are glad to escape into the dim and sometimes gloomy churches, the twilight sacristies, rich with carved and coloured woodwork. The art of Romanino still lights up one of the darkest of those churches with the altar-piece which is perhaps his most expressive and noblest work. The veritable blue sky itself seems to be breaking into the dark-cornered, low-vaulted, Gothic sanctuary of the Barefoot Brethren, around the Virgin and Child, the bowed, adoring figures of Bonaventura, Saint Francis, Saint Antony, the youthful majesty of Saint Louis, to keep for ever in memory–not the King of France however, in spite of the fleurs-de-lys on his cope of azure, but Louis, Bishop of Toulouse. A Rubens in Italy! you may think, if you care to rove from the delightful fact before you after vague supposititious alliances–something between Titian and Rubens! Certainly, Romanino’s bold, contrasted colouring anticipates something of the northern freshness of Rubens. But while the peculiarity of the work of Rubens is a sense of momentary transition, as if the colours were even now melting in it, Romanino’s canvas bears rather the steady glory of broad Italian noonday; while he is distinguished also for a remarkable clearness of [101] design, which has perhaps something to do, is certainly congruous with, a markedly religious sentiment, like that of Angelico or Perugino, lingering still in the soul of this Brescian painter towards the middle of the sixteenth century.
Romanino and Moretto, the two great masters of Brescia in successive generations, both alike inspired above all else by the majesty, the majestic beauty, of religion–its persons, its events, every circumstance that belongs to it–are to be seen in friendly rivalry, though with ten years’ difference of age between them, in the Church of San Giovanni Evangelista; Romanino approaching there, as near as he might, in a certain candle-lighted scene, to that harmony in black, white, and grey preferred by the younger painter. Before this or that example of Moretto’s work, in that admirably composed picture of Saint Paul’s Conversion, for instance, you might think of him as but a very noble designer in grisaille. A more detailed study would convince you that, whatever its component elements, there is a very complex tone which almost exclusively belongs to him; the “Saint Ursula” finally, that he is a great, though very peculiar colourist– a lord of colour who, while he knows the colour resources that may lie even in black and white, has really included every delicate hue whatever in that faded “silver grey,” which yet lingers in one’s memory as their final effect. For some admirers indeed he is definable [102] as a kind of really sanctified Titian. It must be admitted, however, that whereas Titian sometimes lost a little of himself in the greatness of his designs, or committed their execution, in part, to others, Moretto, in his work, is always all there–thorough, steady, even, in his workmanship. That, again, was a result of his late-surviving religious conscience. And here, as in other instances, the supposed influence of the greater master is only a supposition. As a matter of fact, at least in his earlier life, Moretto made no visit to Venice; developed his genius at home, under such conditions for development as were afforded by the example of the earlier masters of Brescia itself; left his work there abundantly, and almost there alone, as the thoroughly representative product of a charming place. In the little Church of San Clemente he is still “at home” to his lovers; an intimately religious artist, full of cheerfulness, of joy. Upon the airy galleries of his great altar-piece, the angels dance against the sky above the Mother and the Child; Saint Clement, patron of the church, being attendant in pontifical white, with Dominic, Catherine, the Magdalen, and good, big-faced Saint Florian in complete armour, benign and strong. He knows many a saint not in the Roman breviary. Was there a single sweet-sounding name without its martyr patron? Lucia, Agnes, Agatha, Barbara, Cecilia–holy women, dignified, high-bred, intelligent– [103] have an altar of their own; and here, as in that festal high altar-piece, the spectator may note yet another artistic alliance, something of the pale effulgence of Correggio–an approach, at least, to that peculiar treatment of light and shade, and a pre-occupation with certain tricks therein of nature itself, by which Correggio touches Rembrandt on the one hand, Da Vinci on the other. Here, in Moretto’s work, you may think that manner more delightful, perhaps because more refined, than in Correggio himself. Those pensive, tarnished, silver side-lights, like mere reflexions of natural sunshine, may be noticed indeed in many another painter of that day, in Lanini, for instance, at the National Gallery. In his “Nativity” at the Brera, Procaccini of Verona almost anticipates Correggio’s Heilige Nacht. It is, in truth, the first step in the decomposition of light, a touch of decadence, of sunset, along the whole horizon of North-Italian art. It is, however, as the painter of the white- stoled Ursula and her companions that the great master of Brescia is most likely to remain in the memory of the visitor; with this fact, above all, clearly impressed on it, that Moretto had attained full intelligence of all the pictorial powers of white. In the clearness, the cleanliness, the hieratic distinction, of this earnest and deeply-felt composition, there is something “pre-Raphaelite”; as also in a certain liturgical formality in the grouping of the virgins–the [104] looks, “all one way,” of the closely-ranged faces; while in the long folds of the drapery we may see something of the severe grace of early Tuscan sculpture–something of severity in the long, thin, emphatic shadows. For the light is high, as with the level lights of early morning, the air of which ruffles the banners borne by Ursula in her two hands, her virgin companions laying their hands also upon the tall staves, as if taking share, with a good will, in her self- dedication, with all the hazard of battle. They bring us, appropriately, close to the grave of this manly yet so virginal painter, born in the year 1500, dead at forty-seven.
Of Moretto and Romanino, whose works thus light up, or refine, the dark churches of Brescia and its neighbourhood, Romanino is scarcely to be seen beyond it. The National Gallery, however, is rich in Moretto’s work, with two of his rare poetic portraits; and if the large altar-picture would hardly tell his secret to one who had not studied him at Brescia, in those who already know him it will awake many a reminiscence of his art at its best. The three white mitres, for instance, grandly painted towards the centre of the picture, at the feet of Saint Bernardino of Siena–the three bishoprics refused by that lowly saint–may remind one of the great white mitre which, in the genial picture of Saint Nicholas, in the Miracoli at Brescia, one of the children, who as delightfully+ [105] unconventional acolytes accompany their beloved patron into the presence of the Madonna, carries along so willingly, laughing almost, with pleasure and pride, at his part in so great a function. In the altar-piece at the National Gallery those white mitres form the key-note from which the pale, cloistral splendours of the whole picture radiate. You see what a wealth of enjoyable colour Moretto, for one, can bring out of monkish habits in themselves sad enough, and receive a new lesson in the artistic value of reserve.
Rarer still (the single work of Romanino, it is said, to be seen out of Italy) is the elaborate composition in five parts on the opposite side of the doorway. Painted for the high-altar of one of the many churches of Brescia, it seems to have passed into secular hands about a century ago. Alessandro, patron of the church, one of the many youthful patrician converts Italy reveres from the ranks of the Roman army, stands there on one side, with ample crimson banner superbly furled about his lustrous black armour, and on the other–Saint Jerome, Romanino’s own namesake–neither more nor less than the familiar, self-tormenting anchorite; for few painters (Bellini, to some degree, in his picture of the saint’s study) have perceived the rare pictorial opportunities of Jerome; Jerome with the true cradle of the Lord, first of Christian antiquaries, author of the fragrant Vulgate version of the [106] Scriptures. Alessandro and Jerome support the Mother and the Child in the central place. But the loveliest subjects of this fine group of compositions are in the corners above, half-length, life-sized figures–Gaudioso, Bishop of Brescia, above Saint Jerome; above Alessandro, Saint Filippo Benizzi, meek founder of the Order of Servites to which that church at Brescia belonged, with his lily, and in the right hand a book; and what a book! It was another very different painter, Giuseppe Caletti, of Cremona, who, for the truth and beauty of his drawing of them, gained the title of the “Painter of Books.” But if you wish to see what can be made of the leaves, the vellum cover, of a book, observe that in Saint Philip’s hand.–The writer? the contents? you ask: What may they be? and whence did it come?–out of embalmed sacristy, or antique coffin of some early Brescian martyr, or, through that bright space of blue Italian sky, from the hands of an angel, like his Annunciation lily, or the book received in the Apocalypse by John the Divine? It is one of those old saints, Gaudioso (at home in every church in Brescia), who looks out with full face from the opposite corner of the altar-piece, from a background which, though it might be the new heaven over a new earth, is in truth only the proper, breathable air of Italy. As we see him here, Saint Gaudioso is one of the more exquisite treasures of our National Gallery. It was thus that at the magic [107] touch of Romanino’s art the dim, early, hunted-down Brescian church of the primitive centuries, crushed into the dust, it might seem, was “brought to her king,” out of those old dark crypts, “in raiment of needle-work”–the delicate, richly folded, pontifical white vestments, the mitre and staff and gloves, and rich jewelled cope, blue or green. The face, of remarkable beauty after a type which all feel though it is actually rare in art, is probably a portrait of some distinguished churchman of Romanino’s own day; a second Gaudioso, perhaps, setting that later Brescian church to rights after the terrible French occupation in the painter’s own time, as his saintly predecessor, the Gaudioso of the earlier century here commemorated, had done after the invasion of the Goths. The eloquent eyes are open upon some glorious vision. “He hath made us kings and priests!” they seem to say for him, as the clean, sensitive lips might do so eloquently. Beauty and Holiness had “kissed each other,” as in Borgognone’s imperial deacons at the Certosa. At the Renaissance the world might seem to have parted them again. But here certainly, once more, Catholicism and the Renaissance, religion and culture, holiness and beauty, might seem reconciled, by one who had conceived neither after any feeble way, in a gifted person. Here at least, by the skill of Romanino’s hand, the obscure martyr of the crypts shines as a [108] saint of the later Renaissance, with a sanctity of which the elegant world itself would hardly escape the fascination, and which reminds one how the great Apostle Saint Paul has made courtesy part of the content of the Divine charity itself. A Rubens in Italy!–so Romanino has been called. In this gracious presence we might think that, like Rubens also, he had been a courtier.
NOTES
90. *Published in the New Review, Nov. 1890, and now reprinted by the kind permission of the proprietors.
NOTRE-DAME D’AMIENS*
[109] THE greatest and purest of Gothic churches, Notre-Dame d’Amiens, illustrates, by its fine qualities, a characteristic secular movement of the beginning of the thirteenth century. Philosophic writers of French history have explained how, in that and in the two preceding centuries, a great number of the more important towns in eastern and northern France rose against the feudal establishment, and developed severally the local and municipal life of the commune. To guarantee their independence therein they obtained charters from their formal superiors. The Charter of Amiens served as the model for many other communes. Notre-Dame d’Amiens is the church of a commune. In that century of Saint Francis, of Saint Louis, they were still religious. But over against monastic interests, as identified with a central authority–king, emperor, or pope–they pushed forward the local, and, so to call it, secular authority of their [110] bishops, the flower of the “secular clergy” in all its mundane astuteness, ready enough to make their way as the natural Protectors of such townships. The people of Amiens, for instance, under a powerful episcopal patron, invested their civic pride in a vast cathedral, outrivalling neighbours, as being in effect their parochial church, and promoted there the new, revolutionary, Gothic manner, at the expense of the derivative and traditional, Roman or Romanesque, style, the imperial style, of the great monastic churches. Nay, those grand and beautiful people’s churches of the thirteenth century, churches pre-eminently of “Our Lady,” concurred also with certain novel humanistic movements of religion itself at that period, above all with the expansion of what is reassuring and popular in the worship of Mary, as a tender and accessible, though almost irresistible, intercessor with her severe and awful Son.
Hence the splendour, the space, the novelty, of the great French cathedrals in the first Pointed style, monuments for the most part of the artistic genius of laymen, significant pre-eminently of that Queen of Gothic churches at Amiens. In most cases those early Pointed churches are entangled, here or there, by the constructions of the old round-arched style, the heavy, Norman or other, Romanesque chapel or aisle, side by side, though in strong contrast with, the soaring new Gothic of nave or transept. But of that older [111] manner of the round arch, the plein-cintre, Amiens has nowhere, or almost nowhere, a trace. The Pointed style, fully pronounced, but in all the purity of its first period, found here its completest expression. And while those venerable, Romanesque, profoundly characteristic, monastic churches, the gregarious product of long centuries, are for the most part anonymous, as if to illustrate from the first a certain personal tendency which came in with the Gothic manner, we know the name of the architect under whom, in the year A.D. 1220, the building of the church of Amiens began–a layman, Robert de Luzarches.
Light and space–floods of light, space for a vast congregation, for all the people of Amiens, for their movements, with something like the height and width of heaven itself enclosed above them to breathe in;–you see at a glance that this is what the ingenuity of the Pointed method of building has here secured. For breadth, for the easy flow of a processional torrent, there is nothing like the “ambulatory,” the aisle of the choir and transepts. And the entire area is on one level. There are here no flights of steps upward, as at Canterbury, no descending to dark crypts, as in so many Italian churches–a few low, broad steps to gain the choir, two or three to the high altar. To a large extent the old pavement remains, though almost worn-out by the footsteps of centuries. Priceless, though not composed of precious material, it gains its effect [112] by ingenuity and variety in the patterning, zig-zags, chequers, mazes, prevailing respectively, in white and grey, in great square, alternate spaces– the original floor of a medieval church for once untouched. The massive square bases of the pillars of a Romanesque church, harshly angular, obstruct, sometimes cruelly, the standing, the movements, of a multitude of persons. To carry such a multitude conveniently round them is the matter-of-fact motive of the gradual chiselling away, the softening of the angles, the graceful compassing, of the Gothic base, till in our own Perpendicular period it all but disappears. You may study that tendency appropriately in the one church of Amiens; for such in effect Notre-Dame has always been. That circumstance is illustrated by the great font, the oldest thing here, an oblong trough, perhaps an ancient saintly coffin, with four quaint prophetic figures at the angles, carved from a single block of stone. To it, as to the baptistery of an Italian town, not so long since all the babes of Amiens used to come for christening.
Strange as it may seem, in this “queen” of Gothic churches, l’église ogivale par excellence, there is nothing of mystery in the vision, which yet surprises, over and over again, the eye of the visitor who enters at the western doorway. From the flagstone at one’s foot to the distant keystone of the chevet, noblest of its species– [113] reminding you of how many largely graceful things, sails of a ship in the wind, and the like!–at one view the whole is visible, intelligible;–the integrity of the first design; how later additions affixed themselves thereto; how the rich ornament gathered upon it; the increasing richness of the choir; its glazed triforium; the realms of light which expand in the chapels beyond; the astonishing boldness of the vault, the astonishing lightness of what keeps it above one; the unity, yet the variety of perspective. There is no mystery here, and indeed no repose. Like the age which projected it, like the impulsive communal movement which was here its motive, the Pointed style at Amiens is full of excitement. Go, for repose, to classic work, with the simple vertical law of pressure downwards, or to its Lombard, Rhenish, or Norman derivatives. Here, rather, you are conscious restlessly of that sustained equilibrium of oblique pressure on all sides, which is the essence of the hazardous Gothic construction, a construction of which the “flying buttress” is the most significant feature. Across the clear glass of the great windows of the triforium you see it, feel it, at its Atlas-work audaciously. “A pleasant thing it is to behold the sun” those first Gothic builders would seem to have said to themselves; and at Amiens, for instance, the walls have disappeared; the entire building is composed of its windows. Those who built it [114] might have had for their one and only purpose to enclose as large a space as possible with the given material.
No; the peculiar Gothic buttress, with its double, triple, fourfold flights, while it makes such marvels possible, securing light and space and graceful effect, relieving the pillars within of their massiveness, is not a restful architectural feature. Consolidation of matter naturally on the move, security for settlement in a very complex system of construction–that is avowedly a part of the Gothic situation, the Gothic problem. With the genius which contended, though not always quite successfully, with this difficult problem, came also novel aesthetic effect, a whole volume of delightful aesthetic effects. For the mere melody of Greek architecture, for the sense as it were of music in the opposition of successive sounds, you got harmony, the richer music generated by opposition of sounds in one and the same moment; and were gainers. And then, in contrast with the classic manner, and the Romanesque survivals from it, the vast complexity of the Gothic style seemed, as if consciously, to correspond to the richness, the expressiveness, the thousandfold influence of the Catholic religion, in the thirteenth century still in natural movement in every direction. The later Gothic of the fifteenth and sixteenth centuries tended to conceal, as it now took for granted, the structural use of the buttress, for [115] example; seemed to turn it into a mere occasion for ornament, not always pleasantly:–while the ornament was out of place, the structure failed. Such falsity is far enough away from what at Amiens is really of the thirteenth century. In this pre-eminently “secular” church, the execution, in all the defiance of its method, is direct, frank, clearly apparent, with the result not only of reassuring the intelligence, but of keeping one’s curiosity also continually on the alert, as we linger in these restless aisles.
The integrity of the edifice, together with its volume of light, has indeed been diminished by the addition of a range of chapels, beyond the proper limits of the aisles, north and south. Not a part of the original design, these chapels were formed for private uses in the fourteenth century, by the device of walling in and vaulting the open spaces between the great buttresses of the nave. Under the broad but subdued sunshine which falls through range upon range of windows, reflected from white wall and roof and gallery, soothing to the eye, while it allows you to see the delicate carved work in all its refinement of touch, it is only as an after-thought, an artificial after-thought, that you regret the lost stained glass, or the vanished mural colour, if such to any large extent there ever were. The best stained glass is often that stained by weather, by centuries of weather, [116] and we may well be grateful for the amazing cheerfulness of the interior of Amiens, as we actually find it. Windows of the richest remain, indeed, in the apsidal chapels; and the rose-windows of the transepts are known, from the prevailing tones of their stained glass, as Fire and Water, the western rose symbolising in like manner Earth and Air, as respectively green and blue. But there is no reason to suppose that the interior was ever so darkened as to prevent one’s seeing, really and clearly, the dainty ornament, which from the first abounded here; the floriated architectural detail; the broad band of flowers and foliage, thick and deep and purely sculptured, above the arches of nave and choir and transepts, and wreathing itself continuously round the embedded piers which support the roof; with the woodwork, the illuminated metal, the magnificent tombs, the jewellers’ work in the chapels. One precious, early thirteenth-century window of grisaille remains, exquisite in itself, interesting as evidence of the sort of decoration which originally filled the larger number of the windows. Grisaille, with its lace-work of transparent grey, set here and there with a ruby, a sapphire, a gemmed medallion, interrupts the clear light on things hardly more than the plain glass, of which indeed such windows are mainly composed. The finely designed frames of iron for the support of the glass, in the windows from which even [117] this decoration is gone, still remain, to the delight of those who are knowing in the matter.
Very ancient light, this seems, at any rate, as if it had been lying imprisoned thus for long centuries; were in fact the light over which the great vault originally closed, now become almost substance of thought, one might fancy,–a mental object or medium. We are reminded that after all we must of necessity look on the great churches of the Middle Age with other eyes than those who built or first worshipped in them; that there is something verily worth having, and a just equivalent for something else lost, in the mere effect of time, and that the salt of all aesthetic study is in the question,–What, precisely what, is this to me? You and I, perhaps, should not care much for the mural colouring of a medieval church, could we see it as it was; might think it crude, and in the way. What little remains of it at Amiens has parted, indeed, in the course of ages, with its shrillness and its coarse grain. And in this matter certainly, in view of Gothic polychrome, our difference from the people of the thirteenth century is radical. We have, as it was very unlikely they should have, a curiosity, a very pleasurable curiosity, in the mere working of the stone they built with, and in the minute facts of their construction, which their colouring, and the layer of plaster it involved, disguised or hid. We may think that in architecture stone is the most beautiful [118] of all things. Modern hands have replaced the colour on some of the tombs here–the effigies, the tabernacles above–skilfully as may be, and have but deprived them of their dignity. Medieval colouring, in fact, must have improved steadily, as it decayed, almost till there came to be no question of colour at all. In architecture, close as it is to men’s lives and their history, the visible result of time is a large factor in the realised aesthetic value, and what a true architect will in due measure always trust to. A false restoration only frustrates the proper ripening of his work.
If we may credit our modern eyes, then, those old, very secular builders aimed at, they achieved, an immense cheerfulness in their great church, with a purpose which still pursued them into their minuter decoration. The conventional vegetation of the Romanesque, its blendings of human or animal with vegetable form, in cornice or capital, have given way here, in the first Pointed style, to a pleasanter, because more natural, mode of fancy; to veritable forms of vegetable life, flower or leaf, from meadow and woodside, though still indeed with a certain survival of the grotesque in a confusion of the leaf with the flower, which the subsequent Decorated period will wholly purge away in its perfect garden-borders. It was not with monastic artists and artisans that the sheds and workshops around Amiens Cathedral were filled, [119] as it rose from its foundations through fifty years; and those lay schools of art, with their communistic sentiment, to which in the thirteenth century the great episcopal builders must needs resort, would in the natural course of things tend towards naturalism. The subordinate arts also were no longer at the monastic stage, borrowing inspiration exclusively from the experiences of the cloister, but belonged to guilds of laymen–smiths, painters, sculptors. The great confederation of the “city,” the commune, subdivided itself into confederations of citizens. In the natural objects of the first Pointed style there is the freshness as of nature itself, seen and felt for the first time; as if, in contrast, those older cloistral workmen had but fed their imagination in an embarrassed, imprisoned, and really decadent manner, or mere reminiscence of, or prescriptions about, things visible.
Congruous again with the popularity of the builders of Amiens, of their motives, is the wealth, the freedom and abundance, of popular, almost secular, teaching, here afforded, in the carving especially, within and without; an open Bible, in place of later legend, as at monastic Vézelay,–the Bible treated as a book about men and women, and other persons equally real, but blent with lessons, with the liveliest observations, on the lives of men as they were then and now, what they do, and how they do it, or did it then, and on the doings of nature [120] which so greatly influence what man does; together with certain impressive metaphysical and moral ideas, a sort of popular scholastic philosophy, or as if it were the virtues and vices Aristotle defines, or the characters of Theophrastus, translated into stone. Above all, it is to be observed that as a result of this spirit, this “free” spirit, in it, art has at last become personal. The artist, as such, appears at Amiens, as elsewhere, in the thirteenth century; and, by making his personal way of conception and execution prevail there, renders his own work vivid and organic, and apt to catch the interest of other people. He is no longer a Byzantine, but a Greek–an unconscious Greek. Proof of this is in the famous Beau-Dieu of Amiens, as they call that benign, almost classically proportioned figure, on the central pillar of the great west doorway; though in fact neither that, nor anything else on the west front of Amiens, is quite the best work here. For that we must look rather to the sculpture of the portal of the south transept, called, from a certain image there, Portail de la Vierge dorée, gilded at the expense of some unknown devout person at the beginning of the last century. A presentation of the mystic, the delicately miraculous, story of Saint Honoré, eighth Bishop of Amiens, and his companions, with its voices, its intuitions, and celestial intimations, it has evoked a correspondent method of work at once [121] naïve and nicely expressive. The rose, or roue, above it, carries on the outer rim seventeen personages, ascending and descending–another piece of popular philosophy–the wheel of fortune, or of human life.
And they were great brass-founders, surely, who at that early day modelled and cast the tombs of the Bishops Evrard and Geoffrey, vast plates of massive black bronze in half-relief, like abstract thoughts of those grand old prelatic persons. The tomb of Evrard, who laid the foundations (qui fundamenta hujus basilicae locavit), is not quite as it was. Formerly it was sunk in the pavement, while the tomb of Bishop Geoffrey opposite (it was he closed in the mighty vault of the nave: hanc basilicam culmen usque perduxit), itself vaulted-over the space of the grave beneath. The supreme excellence of those original workmen, the journeymen of Robert de Luzarches and his successor, would seem indeed to have inspired others, who have been at their best here, down to the days of Louis the Fourteenth. It prompted, we may think, a high level of execution, through many revolutions of taste in such matters; in the marvellous furniture of the choir, for instance, like a whole wood, say a thicket of old hawthorn, with its curved topmost branches spared, slowly transformed by the labour of a whole family of artists, during fourteen years, into the stalls, in number one hundred and ten, with nearly four [122] thousand figures. Yet they are but on a level with the Flamboyant carved and coloured enclosures of the choir, with the histories of John the Baptist, whose face-bones are here preserved, and of Saint Firmin–popular saint, who protects the houses of Amiens from fire. Even the screens of forged iron around the sanctuary, work of the seventeenth century, appear actually to soar, in their way, in concert with the airy Gothic structure; to let the daylight pass as it will; to have come, they too, from smiths, odd as it may seem at just that time, with some touch of inspiration in them. In the beginning of the fifteenth century they had reared against a certain bald space of wall, between the great portal and the western “rose,” an organ, a lofty, many-chambered, veritable house of church- music, rich in azure and gold, finished above at a later day, not incongruously, in the quaint, pretty manner of Henri-Deux. And those who are interested in the curiosities of ritual, of the old provincial Gallican “uses,” will be surprised to find one where they might least have expected it. The reserved Eucharist still hangs suspended in a pyx, formed like a dove, in the midst of that lamentable “glory” of the eighteenth century in the central bay of the sanctuary, all the poor, gaudy, gilt rays converging towards it. There are days in the year in which the great church is still literally filled with reverent worshippers, and if you come late to service you push the [123] doors in vain against the closely serried shoulders of the good people of Amiens, one and all in black for church-holiday attire. Then, one and all, they intone the Tantum ergo (did it ever sound so in the Middle Ages?) as the Eucharist, after a long procession, rises once more into its resting-place.
If the Greeks, as at least one of them says, really believed there could be no true beauty without bigness, that thought certainly is most specious in regard to architecture; and the thirteenth-century church of Amiens is one of the three or four largest buildings in the world, out of all proportion to any Greek building, both in that and in the multitude of its external sculpture. The chapels of the nave are embellished without by a double range of single figures, or groups, commemorative of the persons, the mysteries, to which they are respectively dedicated–the gigantic form of Christopher, the Mystery of the Annunciation.
The builders of the church seem to have projected no very noticeable towers; though it is conventional to regret their absence, especially with visitors from England, where indeed cathedral and other towers are apt to be good, and really make their mark. Robert de Luzarches and his successors aimed rather at the domical outline, with its central point at the centre of the church, in the spire or flèche. The existing spire is a wonderful mass of carpentry [124] of the beginning of the sixteenth century, at which time the lead that carefully wraps every part of it was heavily gilt. The great western towers are lost in the west front, the grandest, perhaps the earliest, example of its species–three profound, sculptured portals; a double gallery above, the upper gallery carrying colossal images of twenty-two kings of the House of Judah, ancestors of Our Lady; then the great rose; above it the ringers’ gallery, half masking the gable of the nave, and uniting at their top-most storeys the twin, but not exactly equal or similar, towers, oddly oblong in plan, as if never intended to carry pyramids or spires. They overlook an immense distance in those flat, peat-digging, black and green regions, with rather cheerless rivers, and are the centre of an architectural region wider still–of a group to which Soissons, far beyond the woods of Compiègne, belongs, with St. Quentin, and, towards the west, a too ambitious rival, Beauvais, which has stood however–what we now see of it–for six centuries.
It is a spare, rather sad world at most times that Notre-Dame d’Amiens thus broods over; a country with little else to be proud of; the sort of world, in fact, which makes the range of conceptions embodied in these cliffs of quarried and carved stone all the more welcome as a hopeful complement to the meagreness of most people’s present existence, and its apparent ending in a [125] sparely built coffin under the flinty soil, and grey, driving sea-winds. In Notre- Dame, therefore, and her sisters, there is not only a common method of construction, a single definable type, different from that of other French latitudes, but a correspondent common sentiment also; something which speaks, amid an immense achievement just here of what is beautiful and great, of the necessity of an immense effort in the natural course of things, of what you may see quaintly designed in one of those hieroglyphic carvings–radix de terra sitienti: “a root out of a dry ground.”
NOTES
109. *Published in the Nineteenth Century, March 1894, and now reprinted by the kind permission of the proprietors.
VÉZELAY*
[126] As you discern the long unbroken line of its roof, low-pitched for France, above the cottages and willow-shaded streams of the place, you might think the abbey church of Pontigny, the largest Cistercian church now remaining, only a great farm-building. On a nearer view there is something unpretending, something pleasantly English, in the plain grey walls, pierced with long “lancet” windows, as if they overlooked the lowlands of Essex, or the meadows of Kent or Berkshire, the sort of country from which came those saintly exiles of our race who made the cloisters of Pontigny famous, and one of whom, Saint Edmund of Abingdon, Saint-Edme, still lies enshrined here. The country which the sons of Saint Bernard choose for their abode is in fact but a patch of scanty pasture-land in the midst of a heady wine-district. Like its majestic Cluniac rivals, the church has its western portico, elegant in structure but of comparatively humble [127] proportions, under a plain roof of tiles, pent-wise. Within, a heavy coat of white-wash seems befitting to the simple forms of the “Transition,” or quite earliest “Pointed,” style, to its remarkable continence of spirit, its uniformity, and cleanness of build. The long prospect of nave and choir ends, however, with a sort of graceful smallness, in a chevet of seven closely packed, narrow bays. It is like a nun’s church, or like a nun’s coif.
The church of Pontigny, representative generally of the churches of the Cistercian order, including some of the loveliest early English ones, was in truth significant of a reaction, a reaction against monasticism itself, as it had come to be in the order of Cluny, the genius of which found its proper expression in the imperious, but half-barbaric, splendours of the richest form of the Romanesque, the monastic style pre-eminently, as we may still see it at La Charité- sur-Loire, at Saint-Benoît, above all, on the hill of Vézelay. Saint Bernard, who had lent his immense influence to the order of Cîteaux by way of a monastic reform, though he had a genius for hymns and was in other ways an eminent religious poet, and though he gave new life to the expiring romance of the crusades, was, as regards the visible world, much of a Puritan. Was it he who, wrapt in thought upon the world unseen, walked along the shores of Lake Leman without observing it?–the eternal snows he might have taken for the walls of the New Jerusalem; the blue waves he [128] might have fancied its pavement of sapphire. In the churches, the worship, of his new order he required simplicity, and even severity, being fortunate in finding so winsome an exponent of that principle as the early Gothic of Pontigny, or of the first Cistercian church, now destroyed, at Cîteaux itself. Strangely enough, while Bernard’s own temper of mind was a survival from the past (we see this in his contest with Abelard), hierarchic, reactionary, suspicious of novelty, the architectural style of his preference was largely of secular origin. It had a large share in that inventive and innovating genius, that expansion of the natural human soul, to which the art, the literature, the religious movements of the thirteenth century in France, as in Italy, where it ends with Dante, bear witness.
In particular, Bernard had protested against the sculpture, rich and fantastic, but gloomy, it might be indecent, developed more abundantly than anywhere else in the churches of Burgundy, and especially in those of the Cluniac order. “What is the use,” he asks, “of those grotesque monsters in painting and sculpture?” and almost certainly he had in mind the marvellous carved work at Vézelay, whither doubtless he came often–for example on Good Friday, 1146, to preach, as we know, the second crusade in the presence of Louis the Seventh. He too might have wept at the sight of the doomed multitude (one in ten, it is said, returned from the Holy [129] Land), as its enthusiasm, under the charm of his fiery eloquence, rose to the height of his purpose. Even the aisles of Vézelay were not sufficient for the multitude of his hearers, and he preached to them in the open air, from a rock still pointed out on the hillside. Armies indeed have been encamped many times on the slopes and meadows of the valley of the Cure, now to all seeming so impregnably tranquil. The Cluniac order even then had already declined from its first intention; and that decline became especially visible in the Abbey of Vézelay itself not long after Bernard’s day. Its majestic immoveable church was complete by the middle of the twelfth century. And there it still stands in spite of many a threat, while the conventual buildings around it have disappeared; and the institution it represented–secularised at its own request at the Reformation– had dwindled almost to nothing at all, till in the last century the last Abbot built himself, in place of the old Gothic lodging below those solemn walls, a sort of Château Gaillard, a dainty abode in the manner of Louis Quinze–swept away that too at the Revolution–where the great oaks now flourish, with the rooks and squirrels.
Yet the order of Cluny, in its time, in that dark period of the eleventh and twelfth centuries, had deserved well of those to whom religion, and art, and social order are precious. The Cluniacs had in fact represented monasticism in the most [130] legitimate form of its activity; and, if the church of Vézelay was not quite the grandest of their churches, it is certainly the grandest of them which remains. It is also typical in character. As Notre-Dame d’Amiens is pre-eminently the church of the city, of a commune, so the Madeleine of Vézelay is typically the church of a monastery.
The monastic style proper, then, in its peculiar power and influence, was Romanesque, and with the Cluniac order; and here perhaps better than anywhere else we may understand what it really came to, what was its effect on the spirits, the imagination.
As at Pontigny, the Cistercians, for the most part, built their churches in lowly valleys, according to the intention of their founder. The representative church of the Cluniacs, on the other hand, lies amid the closely piled houses of the little town, which it protected and could punish, on a steep hill-top, like a long massive chest there, heavy above you, as you climb slowly the winding road, the old unchanged pathway of Saint Bernard. In days gone by it threatened the surrounding neighbourhood with four boldly built towers; had then also a spire at the crossing; and must have been at that time like a more magnificent version of the buildings which still crown the hill of Laon. Externally, the proportions, the squareness, of the nave (west and east, the vast narthex or porch, and the [131] Gothic choir, rise above its roof-line), remind one of another great Romanesque church at home–of the nave of Winchester, out of which Wykeham carved his richly panelled Perpendicular interior.
At Vézelay however, the Romanesque, the Romanesque of Burgundy, alike in the first conception of the whole structure, and in the actual locking together of its big stones, its masses of almost unbroken masonry, its inertia, figures as of more imperial character, and nearer to the Romans of old, than its feebler kindred in England or Normandy. We seem to have before us here a Romanesque architecture, studied, not from Roman basilicas or Roman temples, but from the arenas, the colossal gateways, the triumphal arches, of the people of empire, such as remain even now, not in the South of France only. The simple “flying,” or rather leaning and almost couchant, buttresses, quadrants of a circle, might be parts of a Roman aqueduct. In contrast to the lightsome Gothic manner of the last quarter of the twelfth century (as we shall presently find it here too, like an escape for the eye, for the temper, out of some grim underworld into genial daylight), the Cluniac church might seem a still active instrument of the iron tyranny of Rome, of its tyranny over the animal spirits. As the ghost of ancient Rome still lingers “over the grave thereof,” in the papacy, the hierarchy, so is it with the material structures [132] also, the Cluniac and other Romanesque churches, which most emphatically express the hierarchical, the papal system. There is something about this church of Vézelay, in the long-sustained patience of which it tells, that brings to mind the labour of slaves, whose occasional Fescennine licence and fresh memories of a barbaric life also find expression, now and again, in the strange sculpture of the place. Yet here for once, around a great French church, there is the kindly repose of English “precincts,” and the country which this monastic acropolis overlooks southwards is a very pleasant one, as we emerge from the shadows of– yes! of that peculiarly sad place–a country all the pleasanter by reason of the toil upon it, performed, or exacted from others, by the monks, through long centuries; Le Morvan, with its distant blue hills and broken foreground, the vineyards, the patches of woodland, the roads winding into their cool shadows; though in truth the fortress- like outline of the monastic church and the sombre hue of its material lend themselves most readily to the effects of a stormy sky.
By a door, which in the great days opened from a magnificent cloister, you enter what might seem itself but the ambulatory of a cloister, superbly vaulted and long and regular, and built of huge stones of a metallic colour. It is the southern aisle of the nave, a nave of ten bays, the grandest Romanesque interior in France, [133] perhaps in the world. In its mortified light the very soul of monasticism, Roman and half-military, as the completest outcome of a religion of threats, seems to descend upon one. Monasticism is indeed the product of many various tendencies of the religious soul, one or another of which may very properly connect itself with the Pointed style, as we saw in those lightsome aisles of Pontigny, so expressive of the purity, the lowly sweetness, of the soul of Bernard. But it is here at Vézelay, in this iron place, that monasticism in its central, its historically most significant purpose, presents itself as most completely at home. There is no triforium. The monotonous cloistral length of wall above the long- drawn series of stately round arches, is unbroken save by a plain small window in each bay, placed as high as possible just below the cornice, as a mere after-thought, you might fancy. Those windows were probably unglazed, and closed only with wooden shutters as occasion required. Furnished with the stained glass of the period, they would have left the place almost in darkness, giving doubtless full effect to the monkish candle-light in any case needful here. An almost perfect cradle-roof, tunnel-like from end to end of the long central aisle, adds by its simplicity of form to the magnificent unity of effect. The bearing-arches, which span it from bay to bay, being parti-coloured, with voussures of alternate white and a kind of grey or green, [134] being also somewhat flat at the keystone, and literally eccentric, have, at least for English eyes, something of a Saracenic or other Oriental character. Again, it is as if the architects–the engineers–who worked here, had seen things undreamt of by other Romanesque builders, the builders in England and Normandy.
Here then, scarcely relieving the almost savage character of the work, abundant on tympanum and doorway without, above all on the immense capitals of the nave within, is the sculpture which offended Bernard. A sumptuous band of it, a carved guipure of singular boldness, passes continuously round the arches, and along the cornices from bay to bay, and with the large bossy tendency of the ornament throughout may be regarded as typical of Burgundian richness. Of sculptured capitals, to like, or to dislike with Saint Bernard, there are nearly a hundred, unwearied in variety, unique in the energy of their conception, full of wild promise in their coarse execution, cruel, you might say, in the realisation of human form and features. Irresistibly they rivet attention.
The subjects are for the most part Scriptural, chosen apparently as being apt for strongly satiric treatment, the suicide of Judas, the fall of Goliath. The legend of Saint Benedict, naturally at home in a Benedictine church, presented the sculptor with a series of forcible grotesques ready-made. Some monkish story, [135] half moral, half facetious, perhaps a little coarse, like that of Sainte Eugénie, from time to time makes variety; or an example of the punishment of the wicked by men or by devils, who play a large, and to themselves thoroughly enjoyable and merry, part here. The sculptor would seem to have witnessed the punishment of the blasphemer; how adroitly the executioner planted knee on the culprit’s bosom, as he lay on the ground, and out came the sinful tongue, to meet the iron pincers. The minds of those who worked thus seem to have been almost insanely preoccupied just then with the human countenance, but by no means exclusively in its pleasantness or dignity. Bold, crude, original, their work indicates delight in the power of reproducing fact, curiosity in it, but little or no sense of beauty. The humanity therefore here presented, as in the Cluniac sculpture generally, is wholly unconventional. M. Viollet-le-Duc thinks he can trace in it individual types still actually existing in the peasantry of Le Morvan. Man and morality, however, disappearing at intervals, the acanthine capitals have a kind of later Venetian beauty about them, as the Venetian birds also, the conventional peacocks, or birds wholly of fantasy, amid the long fantastic foliage. There are still however no true flowers of the field here. There is pity, it must be confessed, on the other hand, and the delicacy, the beauty, which that always brings [136] with it, where Jephtha peeps at the dead daughter’s face, lifting timidly the great leaves that cover it; in the hanging body of Absalom; in the child carried away by the eagle, his long frock twisted in the wind as he goes. The parents run out in dismay, and the devil grins, not because it is the punishment of the child or of them; but because he is the author of all mischief everywhere, as the monkish carver conceived–so far wholesomely.
We must remember that any sculpture less emphatic would have been ineffective, because practically invisible, in this sombre place. But at the west end there is an escape for the eye, for the soul, towards the unhindered, natural, afternoon sun; not however into the outer and open air, but through an arcade of three bold round arches, high above the great closed western doors, into a somewhat broader and loftier place than this, a reservoir of light, a veritable camera lucida. The light is that which lies below the vault and within the tribunes of the famous narthex (as they say), the vast fore-church or vestibule, into which the nave is prolonged. A remarkable feature of many Cluniac churches, the great western porch, on a scale which is approached in England only at Peterborough, is found also in some of the churches of the Cistercians. It is characteristic, in fact, rather of Burgundy than of either of those religious orders especially.
[137] At Pontigny itself, for instance, there is a good one; and a very early one at Paray-le-Monial. Saint-Père-sous-Vézelay, daughter of the great church, in the vale below, has a late Gothic example; Semur also, with fantastic lodges above it. The cathedral of Autun, a secular church in rivalry of the “religious,” presents, by way of such western porch or vestibule, two entire bays of the nave, unglazed, with the vast western arch open to the air; the west front, with its rich portals, being thrown back into the depths of the great fore-church thus produced.
The narthex of Vézelay, the largest of these singular structures, is glazed, and closed towards the west by what is now the façade. It is itself in fact a great church, a nave of three magnificent bays, and of three aisles, with a spacious triforium. With their fantastic sculpture, sheltered thus from accident and weather, in all its original freshness, the great portals of the primitive façade serve now for doorways, as a second, solemn, door of entrance, to the church proper within. The very structure of the place, and its relation to the main edifice, indicate that it was for use on occasion, when, at certain great feasts, that of the Magdalen especially, to whom the church of Vézelay is dedicated, the monastery was swollen with pilgrims, too poor, too numerous, to be lodged in the town, come hither to worship before the [138] relics of the friend of Jesus, enshrined in a low-vaulted crypt, the floor of which is the natural rocky surface of the hill-top. It may be that the pilgrims were permitted to lie for the night, not only on the pavement, but (if so favoured) in the high and dry chamber formed by the spacious triforium over the north aisle, awaiting an early Mass. The primitive west front, then, had become but a wall of partition; and above its central portal, where the round arched west windows had been, ran now a kind of broad, arcaded tribune, in full view of the entire length of the church. In the midst of it stood an altar; and here perhaps, the priest who officiated being visible to the whole assembled multitude east and west, the early Mass was said.
The great vestibule was finished about forty years after the completion of the nave, towards the middle of the twelfth century. And here, in the great pier-arches, and in the eastern bay of the vault, still with the large masonry, the large, flat, unmoulded surfaces, and amid the fantastic carvings of the Romanesque building about it, the Pointed style, determined yet discreet, makes itself felt–makes itself felt by appearing, if not for the first time, yet for the first time in the organic or systematic development of French architecture. Not in the unambitious façade of Saint-Denis, nor in the austere aisles of Sens, but at Vézelay, in this grandiose fabric, so worthy of the event, Viollet-le-Duc would [139] fain see the birthplace of the Pointed style. Here at last, with no sense of contrast, but by way of veritable “transition,” and as if by its own matured strength, the round arch breaks into the double curve, les arcs brisés, with a wonderful access of grace. And the imaginative effect is forthwith enlarged. Beyond, far beyond, what is actually presented to the eye in that peculiar curvature, its mysterious grace, and by the stateliness, the elevation of the ogival method of vaulting, the imagination is stirred to present one with what belongs properly to it alone. The masonry, though large, is nicely fitted; a large light is admitted through the now fully pronounced Gothic windows towards the west. At Amiens we found the Gothic spirit, reigning there exclusively, to be a restless one. At Vézelay, where it breathes for the first time amid the heavy masses of the old imperial style, it breathes the very genius of monastic repose. And then, whereas at Amiens, and still more at Beauvais, at Saint- Quentin, you wonder how these monuments of the past can have endured so long, in strictly monastic Vézelay you have a sense of freshness, such as, in spite of their ruin, we perceive in the buildings of Greece. We enjoy here not so much, as at Amiens, the sentiment of antiquity, but that of eternal duration.
But let me place you once more where we stood for a while, on entering by the doorway [140] in the midst of the long southern aisle. Cross the aisle, and gather now in one view the perspective of the whole. Away on the left hand the eye is drawn upward to the tranquil light of the vaults of the fore-church, seeming doubtless the more spacious because partly concealed from us by the wall of partition below. But on the right hand, towards the east, as if with the set purpose of a striking architectural contrast, an instruction as to the place of this or that manner in the architectural series, the long, tunnel-like, military work of the Romanesque nave opens wide into the exhilarating daylight of choir and transepts, in the sort of Gothic Bernard would have welcomed, with a vault rising now high above the roof-line of the body of the church, sicut lilium excelsum. The simple flowers, the flora, of the early Pointed style, which could never have looked at home as an element in the half- savage decoration of the nave, seem to be growing here upon the sheaves of slender, reedy pillars, as if naturally in the carved stone. Even here indeed, Roman, or Romanesque, taste still lingers proudly in the monolith columns of the chevet. Externally, we may note with what dexterity the Gothic choir has been inserted into its place, below and within the great buttresses of the earlier Romanesque one.
Visitors to the great church of Assisi have sometimes found a kind of parable in the threefold [141] ascent from the dark crypt where the body of Saint Francis lies, through the gloomy “lower” church, into the height and breadth, the physical and symbolic “illumination,” of the church above. At Vézelay that kind of contrast suggests itself in one view; the hopeful, but transitory, glory upon which one enters; the long, darksome, central avenue; the “open vision” into which it conducts us. As a symbol of resurrection, its choir is a fitting diadem to the church of the Magdalen, whose remains the monks meant it to cover.
And yet, after all, notwithstanding this assertion of the superiority (are we so to call it?) of the new Gothic way, perhaps by the very force of contrast, the Madeleine of Vézelay is still pre-eminently a Romanesque, and thereby the typically monastic, church. In spite of restoration even, as we linger here, the impression of the monastic Middle Age, of a very exclusive monasticism, that has verily turned its back upon common life, jealously closed inward upon itself, is a singularly weighty one; the more so because, as the peasant said when asked the way to an old sanctuary that had fallen to the occupation of farm-labourers, and was now deserted even by them: Maintenant il n’y a personne là.
NOTES
126. *Published in the Nineteenth Century, June 1894, and now reprinted by the kind permission of the proprietors.
APOLLO IN PICARDY*
[142] “CONSECUTIVE upon Apollo in all his solar fervour and effulgence,” says a writer of Teutonic proclivities, “we may discern even among the Greeks themselves, elusively, as would be natural with such a being, almost like a mock sun amid the mists, the northern or ultra-northern sun-god. In hints and fragments the lexicographers and others have told us something of this Hyperborean Apollo, fancies about him which evidence some knowledge of the Land of the Midnight Sun, of the sun’s ways among the Laplanders, of a hoary summer breathing very softly on the violet beds, or say, the London-pride and crab-apples, provided for those meagre people, somewhere amid the remoteness of their icy seas. In such wise Apollo had already anticipated his sad fortunes in the Middle Age as a god definitely in exile, driven north of the Alps, and even here ever in flight before the summer. Summer indeed he leaves now to the management of [143] others, finding his way from France and Germany to still paler countries, yet making or taking with him always a certain seductive summer-in-winter, though also with a divine or titanic regret, a titanic revolt in his heart, and consequent inversion at times of his old beneficent and properly solar doings. For his favours, his fallacious good-humour, which has in truth a touch of malign magic about it, he makes men pay sometimes a terrible price, and is in fact a devil!”
Devilry, devil’s work:–traces of such you might fancy were to be found in a certain manuscript volume taken from an old monastic library in France at the Revolution. It presented a strange example of a cold and very reasonable spirit disturbed suddenly, thrown off its balance, as by a violent beam, a blaze of new light, revealing, as it glanced here and there, a hundred truths unguessed at before, yet a curse, as it turned out, to its receiver, in dividing hopelessly against itself the well-ordered kingdom of his thought. Twelfth volume of a dry enough treatise on mathematics, applied, still with no relaxation of strict method, to astronomy and music, it should have concluded that work, and therewith the second period of the life of its author, by drawing tight together the threads of a long and intricate argument. In effect however, it began, or, in perturbed manner, and as [144] with throes of childbirth, seemed the preparation for, an argument of an entirely new and disparate species, such as would demand a new period of life also, if it might be, for its due expansion.
But with what confusion, what baffling inequalities! How afflicting to the mind’s eye! It was a veritable “solar storm”–this illumination, which had burst at the last moment upon the strenuous, self-possessed, much-honoured monastic student, as he sat down peacefully to write the last formal chapters of his work ere he betook himself to its well-earned practical reward as superior, with lordship and mitre and ring, of the abbey whose music and calendar his mathematical knowledge had qualified him to reform. The very shape of Volume Twelve, pieced together of quite irregularly formed pages, was a solecism. It could never be bound. In truth, the man himself, and what passed with him in one particular space of time, had invaded a matter, which is nothing if not entirely abstract and impersonal. Indirectly the volume was the record of an episode, an interlude, an interpolated page of life. And whereas in the earlier volumes you found by way of illustration no more than the simplest indispensable diagrams, the scribe’s hand had strayed here into mazy borders, long spaces of hieroglyph, and as it were veritable pictures of the theoretic elements of his subject. Soft wintry auroras seemed to play behind whole pages of crabbed textual writing, line and figure [145] bending, breathing, flaming, in, to lovely “arrangements” that were like music made visible; till writing and writer changed suddenly, “to one thing constant never,” after the known manner of madmen in such work. Finally, the whole matter broke off with an unfinished word, as a later hand testified, adding the date of the author’s death, “deliquio animi.”
He had been brought to the monastery as a little child; was bred there; had never yet left it, busy and satisfied through youth and early manhood; was grown almost as necessary a part of the community as the stones of its material abode, as a pillar of the great tower he ascended to watch the movement of the stars. The structure of a fortified medieval town barred in those who belonged to it very effectively. High monastic walls intrenched the monk still further. From the summit of the tower you looked straight down into the deep narrow streets, upon the houses (in one of which Prior Saint-Jean was born) climbing as high as they dared for breathing space within that narrow compass. But you saw also the green breadth of Normandy and Picardy, this way and that; felt on your face the free air of a still wider realm beyond what was seen. The reviving scent of it, the mere sight of the flowers brought thence, of the country produce at the convent gate, stirred the ordinary monkish soul with desires, sometimes with efforts, to be sent on duty there. Prior [146] Saint- Jean, on the other hand, shuddered at the view, at the thoughts it suggested to him; thoughts of unhallowed wild places, where the old heathen had worshipped “stocks and stones,” and where their wickedness might still survive them in something worse than mischievous tricks of nature, such as you might read of in Ovid, whose verses, however, he for his part had never so much as touched with a finger. He gave thanks rather, that his vocation to the abstract sciences had kept him far apart from the whole crew of miscreant poets–Abode of demons.
Thither nevertheless he was now to depart, sent to the Grange or Obedience of Notre-Dame De-Pratis by the aged Abbot (about to resign in his favour) for the benefit of his body’s health, a little impaired at last by long intellectual effort, yet so invaluable to the community. But let him beware! whispered his dearest friend, who shared those strange misgivings, let him “take heed to his ways” when he was come to that place. “The mere contact of one’s feet with its soil might change one.” And that same night, disturbed perhaps by thoughts of the coming journey with which his brain was full, Prior Saint-Jean himself dreamed vividly, as he had been little used to do. He saw the very place in which he lay (he knew it! his little inner cell, the brown doors, the white breadth of wall, the black crucifix upon it) alight, alight [147] softly; and looking, as he fancied, from the window, saw also a low circlet of soundless flame, waving, licking daintily up the black sky, but harmless, beautiful, closing in upon that round dark space in the midst, which was the earth. He seemed to feel upon his shoulder just then the touch of his friend beside him. “It is hell-fire!” he said.
The Prior took with him a very youthful though devoted companion– Hyacinthus, the pet of the community. They laughed admiringly at the rebellious masses of his black hair, with blue in the depths of it, like the wings of the swallow, which refused to conform to the monkish pattern. It only grew twofold, crown upon crown, after the half-yearly shaving. And he was as neat and serviceable as he was delightful to be with. Prior Saint-Jean, then, and the boy started before daybreak for the long journey; onwards, till darkness, a soft twilight rather, was around them again. How unlike a winter night it seemed, the further they went through the endless, lonely, turf-grown tracts, and along the edge of a valley, at length–vallis monachorum, monksvale–taken aback by its sudden steepness and depth, as of an immense oval cup sunken in the grassy upland, over which a golden moon now shone broadly. Ah! there it was at last, the white Grange, the white gable of the chapel apart amid a few scattered white gravestones, the white flocks crouched about on the hoar-frost, [148] like the white clouds, packed somewhat heavily on the horizon, and nacrés as the clouds of June, with their own light and heat in them, in their hollows, you might fancy.
From the very first, the atmosphere, the light, the influence of things, seemed different from what they knew; and how distant already the dark buildings of their home! Was there the breath of surviving summer blossom on the air? Now and then came a gentle, comfortable bleating from the folds, and themselves slept soundly at last in the great open upper chamber of the Grange; were awakened by the sound of thunder. Strange, in the late November night! It had parted, however, with its torrid fierceness; modulated by distance, seemed to break away into musical notes. And the lightning lingered along with it, but glancing softly; was in truth an aurora, such as persisted month after month on the northern sky as they sojourned here. Like Prospero’s enchanted island, the whole place was “full of noises.” The wind it might have been, passing over metallic strings, but that they were audible even when the night was breathless.
So like veritable music, however, were they on that first night that, upon reflexion, the Prior climbed softly the winding stair down which they appeared to flow, to the great solar among the beams of the roof, where the farm produce lay stored. A flood of moonlight now fell through the unshuttered dormer-windows; and, [149] under the glow of a lamp hanging from the low rafters, Prior Saint-Jean seemed to be looking for the first time on the human form, on the old Adam fresh from his Maker’s hand. A servant of the house, or farm- labourer, perhaps!–fallen asleep there by chance on the fleeces heaped like golden stuff high in all the corners of the place. A serf! But what unserflike ease, how lordly, or godlike rather, in the posture! Could one fancy a single curve bettered in the rich, warm, white limbs; in the haughty features of the face, with the golden hair, tied in a mystic knot, fallen down across the inspired brow? And yet what gentle sweetness also in the natural movement of the bosom, the throat, the lips, of the sleeper! Could that be diabolical, and really spotted with unseen evil, which was so spotless to the eye? The rude sandals of the monastic serf lay beside him apart, and all around was of the roughest, excepting only two strange objects lying within reach (even in their own renowned treasury Prior Saint-Jean had not seen the like of them), a harp, or some such instrument, of silver-gilt once, but the gold had mostly passed from it, and a bow, fashioned somehow of the same precious substance. The very form of these things filled his mind with inexplicable misgivings. He repeated a befitting collect, and trod softly away.
It was in truth but a rude place to which they were come. But, after life in the [150] monastery, the severe discipline of which the Prior himself had done much to restore, there was luxury in the free, self- chosen hours, the irregular fare, in doing pretty much as one pleased, in the sweet novelties of the country; to the boy Hyacinth especially, who forgot himself, or rather found his true self for the first time. Girding up his heavy frock, which he laid aside erelong altogether to go in his coarse linen smock only, he seemed a monastic novice no longer; yet, in his natural gladness, was found more companionable than ever by his senior, surprised, delighted, for his part, at the fresh springing of his brain, the spring of his footsteps over the close greensward, as if smoothed by the art of man. Cause of his renewed health, or concurrent with its effects, the air here might have been that of a veritable paradise, still unspoiled. “Could there be unnatural magic,” he asked himself again, “any secret evil, lurking in these tranquil vale-sides, in their sweet low pastures, in the belt of scattered woodland above them, in the rills of pure water which lisped from the open down beyond?” Making what was really a boy’s experience, he had a wholly boyish delight in his holiday, and certainly did not reflect how much we beget for ourselves in what we see and feel, nor how far a certain diffused music in the very breath of the place was the creation of his own ear or brain.
[151] That strange enigmatic owner of the harp and the bow, whom he had found sleeping so divinely, actually waited on them the next morning with all obsequiousness, stirred the great fire of peat, adjusted duly their monkish attire, laid their meal. It seemed an odd thing to be served thus, like St. Jerome by the lion, as if by some imperiously beautiful wild animal tamed. You hesitated to permit, were a little afraid of, his services. Their silent tonsured porter himself, contrast grim enough to any creature of that kind, had been so far seduced as to permit him to sleep there in the Grange, as he loved to do, instead of in ruder, rougher quarters; and, coaxed into odd garrulity on this one matter, told the new- comers the little he knew, with much also that he only suspected, about him; among other things, as to the origin of those precious objects, which might have belonged to some sanctuary or noble house, found thus in the possession of a mere labourer, who is no Frenchman, but a pagan, or gipsy, white as he looks, from far south or east, and who works or plays furtively, by night for the most part, returning to sleep awhile before daybreak. The other herdsmen of the valley are bond-servants, but he a hireling at will, though coming regularly at a certain season. He has come thus for any number of years past, though seemingly never grown older (as the speaker reflects), singing his way meagrely from farm to farm, to the sound of [152] his harp. His name?–It was scarcely a name at all, in the diffident syllables he uttered in answer to that question, on first coming there; but of names known to them it came nearest to a malignant one in Scripture, Apollyon. Apollyon had a just discernible tonsure, but probably no right to it.
Well skilled in architecture, Prior Saint-Jean was set, by way of a holiday task, to superintend the completion of the great monastic barn then in building. The visitor admires it still; perhaps supposes it, with its noble aisle, though set north and south, to be a desecrated church. If he be an expert in such matters, he will remark a sort of classical harmony in its broad, very simple proportions, with a certain suppression of Gothic emphasis, more especially in that peculiarly Gothic feature, the buttresses, scarcely marking the unbroken, windowless walls, which rise very straight, taking the sun placidly. The silver-grey stone, cut, if it came from this neighbourhood at all, from some now forgotten quarry, has the fine, close-grained texture of antique marble. The great northern gable is almost a classic pediment. The horizontal lines of plinth and ridge and cornice are kept unbroken, the roof of sea-grey slates being pitched less angularly than is usual in this rainy clime. A welcome contrast, the Prior thought it, to the sort of architectural nightmare he came from. He found the structure already more than half- [153] way up, the low squat pillars ready for their capitals.
Yes! it must have so happened often in the Middle Age, as you feel convinced, in looking sometimes at medieval building. Style must have changed under the very hands of men who were no wilful innovators. Thus it was here, in the later work of Prior Saint-Jean, all unconsciously. The mysterious harper sat there always, at the topmost point achieved; played, idly enough it might seem, on his precious instrument, but kept in fact the hard taxed workmen literally in tune, working for once with a ready will, and, so to speak, with really inventive hands–working expeditiously, in this favourable weather, till far into the night, as they joined unbidden in a chorus, which hushed, or rather turned to music, the noise of their chipping. It was hardly noise at all, even in the night-time. Now and again Brother Apollyon descended nimbly to surprise them, at an opportune moment, by the display of an immense strength. A great cheer exploded suddenly, as single-handed he heaved a massive stone into its place. He seemed to have no sense of weight: “Put there by the devil!” the modern villager assures you.
With a change then, not so much of style as of temper, of management, in the application of acknowledged rules, Prior Saint-Jean shaping only, adapting, simplifying, partly with a view [154] to economy, not the heavy stones only, but the heavy manner of using them, turned light. With no pronounced ornamentation, it is as if in the upper story ponderous root and stem blossomed gracefully, blossomed in cornice and capital and pliant arch-line, as vigorous as they were graceful, and rose on high quickly. Almost suddenly tie-beam and rafter knit themselves together into the stone, and the dark, dry, roomy place was closed in securely to this day. Mere audible music, certainly, had counted for something in the operations of an art, held at its best (as we know) to be a sort of music made visible. That idle singer, one might fancy, by an art beyond art, had attracted beams and stones into their fit places. And there, sure enough, he still sits, as a final decorative touch, by way of apex on the gable which looks northward, though much weather-worn, and with an ugly gap between the shoulder and the fingers on the harp,* as if, literally, he had cut off his right hand and put it from him:–King David, or an angel? guesses the careless tourist. The space below has been lettered. After a little puzzling you recognise there the relics of a familiar verse from a Latin psalm Nisi Dominus aedificaverit domum,+ and the rest: inscribed as well as may be in Greek characters. Prior Saint-Jean caused it to be so inscribed, absurdly, during his last days there.
[155] And is not the human body, too, a building, with architectural laws, a structure, tending by the very forces which primarily held it together to drop asunder in time? Not in vain, it seemed, had Prior Saint-Jean come to this mystic place for the improvement of his body’s health. Thenceforth that fleshly tabernacle had housed him, had housed his cunning, overwrought and excitable soul, ever the better day by day, and he began to feel his bodily health to be a positive quality or force, the presence near him of that singular being having surely something to do with this result. He and his fascinations, his music, himself, might at least be taken for an embodiment of all those genial influences of earth and sky, and the easy ways of living here, which made him turn, with less of an effort than he had known for many years past, to his daily tasks, and sink so regularly, so immediately, to wholesome rest on returning from them. It was as if Brother Apollyon himself abhorred the spectacle of distress, and mainly for his own satisfaction charmed away other people’s maladies. The mere touch of that ice-cold hand, laid on the feverish brow, when the Prior lapsed from time to time into his former troubles, certainly calmed the respiration of a troubled sleeper. Was there magic in it, not wholly natural? The hand might have been a dead one. But then, was it surprising, after all, that the [156] methods of curing men’s maladies, as being in very deed the fruit of sin, should have something strange and unlooked-for about them, like some of those Old Testament healings and purifications which the Prior’s biblical lore suggested to him? Yet Brother Apollyon, if their surly Janitor, in his less kindly moments, spoke truly, himself greatly needed purification, being not only a thief, but a homicide in hiding from the law. Nay, once, on his annual return from southern or eastern lands, he had been observed on his way along the streets of the great town literally scattering the seeds of disease till his serpent-skin bag was empty. And within seven days the “black death” was there, reaping its thousands. As a wise man declared, he who can best cure disease can also most cunningly engender it.
In short, these creatures of rule, these “regulars,” the Prior and his companion, were come in contact for the first time in their lives with the power of untutored natural impulse, of natural inspiration. The boy experienced it immediately in the games which suited his years, but which he had never so much as seen before; as his superior was to undergo its influence by-and-by in serious study. By night chiefly, in its long, continuous twilights, Hyacinth became really a boy at last, with immense gaiety; eyes, hands and feet awake, expanding, as he raced his comrade over the [157] turf, with the conical Druidic stone for a goal, or wrestled lithely enough with him, though as with a rock; or, taking the silver bow in hand for a moment, transfixed a mark, next a bird, on the bough, on the wing, shedding blood for the first time, with a boy’s delight, a boy’s remorse. Friend Apollyon seemed able to draw the wild animals too, to share their sport, yet not altogether kindly. Tired, surfeited, he destroys them when his game with them is at an end; breaks the toy; deftly snaps asunder the fragile back. Though all alike would come at his call, or the sound of his harp, he had his preferences; and warred in the night-time, as if on principle, against the creatures of the day. The small furry thing he pierced with his arrow fled to him nevertheless caressingly, with broken limb, to die palpitating in his hand. In this wonderful season, the migratory birds, from Norway, from Britain beyond the seas, came there as usual on the north wind, with sudden tumult of wings; but went that year no further, and by Christmas-time had built their nests, filling that belt of woodland around the vale with the chatter of their business and love quarrels. In turn they drew after them strangers no one here had ever known before; the like of which Hyacinth, who knew his bestiary, had never seen even in a picture. The wild-cat, the wild- swan–the boy peeped on these wonders as they floated over the vale, or [158] glided with unwonted confidence over its turf, under the moonlight, or that frequent continuous aurora which was not the dawn. Even the modest rivulets of the hill-side felt that influence, and “lisped” no longer, but babbled as they leapt, like mountain streams, exposing their rocky bed. Were they angry, as they ran red sometimes with blood-drops from the stricken bird caught there by rock or bough, as it fell with rent breast among the waves?
But say, think, what you might against him, the pagan outlaw was worth his hire as a herdsman; seemingly loved his sheep; was an “affectionate shepherd”; cured their diseases; brought them easily to the birth, and if they strayed afar would bring them back tenderly upon his shoulders. Monastic persons would have seen that image many times before. Yet if Apollyon looked like the great carved figure over the low doorway of their place of penitence at home, that could be but an accident, or perhaps a deceit; so closely akin to those soulless creatures did he still seem to the wondering Prior,– immersed in, or actually a part of, that irredeemable natural world he had dreaded so greatly ere he came hither. And was he after all making terms with it now, in the seductive person of this mysterious being–man or demon–suspected of murder; who has an air of unfathomable evil about him as from a distant but ineffaceable past, and a sort of heathen [159] understanding with the dark realm of matter; who is bringing the simple people, the women and lovesick lads, back to those caves and cromlechs and blasted trees, resorts of old godless secret-telling? And still he has all his own way with beasts and man, with the Prior himself, much as all alike distrust him.
Most conspicuous in the little group of buildings, a feudal tower of goodly white stone, cylindrical and smoothly polished without to hinder the ascent of creeping things, and snugly plastered within to resist the damp, was the pigeon-house–a veritable feudal tower, a veritable feudal plaisance of birds, which the common people dared not so much as ruffle. About a thousand of them were housed there, each in its little chamber, encouraged to grow plump, and to breed, in perfect self-content. From perch to perch of the great axle-tree in the centre, monastic feet might climb, gentle monastic hands pass round to every tiny compartment in turn. The arms of the monastery were carved on the keystone of the doorway, and the tower finished in a conical roof, with becoming aerial gaillardise, with pretty dormer- windows for the inmates to pass in and out, little balconies for brooding in the sun, little awnings to protect them from rough breezes, and a great weather-vane, on which the birds crowded for the chance of a ride. If the peasants of that day, whose small fields they plundered, noting all this, perhaps [160] envied the birds dumbly, for the brethren, on the other hand, it was a constant delight to watch the feathered brotherhood, which supplied likewise their daintiest fare. Who then, what hawk, or wild-cat, or other savage beast, had ravaged it so wantonly, so very cruelly destroyed the bright creatures in a single night–broken backs, rent away limbs, pierced the wings? And what was that object there below? The silver harp surely, lying broken likewise on the sanded floor, soaking in the pale milky blood and torn plumage.
Apollyon sobbed and wept audibly as he went about his ordinary doings next day, for once fully, though very sadly, awake in it; and towards evening, when the villagers came to the Prior to confess themselves, the Feast of the Nativity being now at hand, he too came along with them in his place meekly, like any other penitent, touched the lustral water devoutly, knew all the ways, seemed to desire absolution from some guilt of blood heavier than the slaughter of beast or bird. The Prior and his attendant, on their side, are reminded that by this time they have wellnigh forgotten the monastic duties still incumbent upon them, especially in that matter of the “Offices.” On the vigil of the feast, however, Brother Apollyon himself summoned the devout to Midnight Mass with the great bell, which had hung silent for a generation, wedged in immoveably by a beam of [161] the cradle fallen out of its place. With an immense effort of strength he relieved it, hitched the bell back upon its wheel; the thick rust cracked on the hinges, and the strokes tolled forth betimes, with a hundred querulous, quaint creatures, bats and owls, circling stupidly in the waves of sound, but allowed to settle back again undisturbedly into their beds.
People and priest, the Prior, vested as well as might be, with Hyacinth as “server,” come in due course, all alike amazed to find that frozen neglected place, with its low-browed vault and narrow windows, alight, and as if warmed with flowers from a summer more radiant far than that of France, with ilex and laurel–gilt laurel– by way of holly and box. Prior Saint-Jean felt that he had never really seen flowers before. Somewhat later they and the like of them seemed to have grown into and over his brain; to have degraded the scientific and abstract outlines of things into a tangle of useless ornament. Whence were they procured? From what height, or hellish depth perhaps? Apollyon, who entered the chapel just then, as if quite naturally, though with a bleating lamb in his bosom (“dropped” thus early in that wonderful season) by way of an offering, took his place at the altar’s very foot, and drawing forth his harp, now restrung, at the right moment, turned to real silvery music the hoarse Gloria in Excelsis of those rude worshippers, still [162] shrinking from him, while they listened in a little circle, as he stood there in his outlandish attire of skins strangely spotted and striped. With that however the Mass broke off unconsummated. The Prior felt obliged to desist from the sacred office, and had left the altar hurriedly.
But Brother Apollyon put his strange attire aside next day, and in a much-worn monk’s frock, drawn forth from a dark corner, came with them, still like a Penitent, when they turned once more to their neglected studies somewhat sadly. See them then, after a collect for “Light” repeated by Hyacinth, skull-cap in hand, seated at their desks in the little scriptorium, panelled off from their living-room on the first floor, while the Prior makes an effort to recover the last thought of his long-suspended work, in the execution of which the boy is to assist with his skilful pen. The great glazed windows remain open; admit, as if already on the soft air of spring, what seems like a stream of flowery odours, the entire moonlit scene, with the thorn bushes on the vale-side prematurely bursting into blossom, and the sound of birds and flocks emphasising the deep silence of the night.
Apollyon then, as if by habit, as he had shared all their occupations of late, had taken his seat beside them, meekly enough, at first with the manner of a mere suppliant for the [163] crumbs of their high studies. But, straightway again, he surprises by more than racing forward incredibly on the road to facts, and from facts to luminous doctrine; Prior Saint-Jean himself, in comparison, seeming to lag incompetently behind. He can but wonder at this strange scholar’s knowledge of a distant past, evidenced in his familiarity (it was as if he might once have spoken them) with the dead languages in which their text-books are written. There was more surely than the utmost merely natural acuteness in his guesses as to the words intended by those crabbed contractions, of their meaning, in his sense of allusions and the like. An ineffaceable memory it might rather seem of the entire world of which those languages had been the living speech, once more vividly awake under the Prior’s cross- questioning, and now more than supplementing his own laborious search.
And at last something of the same kind happens with himself. Had he, on his way hither from the convent, passed unwittingly through some river or rivulet of Lethe, that had carried away from him all his so carefully accumulated intellectual baggage of fact and theory? The hard and abstract laws, or theory of the laws, of music, of the stars, of mechanical structure, in hard and abstract formulae, adding to the abstract austerity of the man, seemed to have deserted him; to be revived in him again [164] however, at the contact of this extraordinary pupil or fellow-inquirer, though in a very different guise or attitude towards himself, as matters no longer to be reasoned upon and understood, but to be seen rather, to be looked at and heard. Did not he see the angle of the earth’s axis with the ecliptic, the deflexions of the stars from their proper orbits with fatal results here below, and the earth–wicked, unscriptural truth!- -moving round the sun, and those flashes of the eternal and unorbed light such as bring water, flowers, living things, out of the rocks, the dust? The singing of the planets: he could hear it, and might in time effect its notation. Having seen and heard, he might erelong speak also, truly and with authority, on such matters. Could one but arrest it for one’s self, for final transference to others, on the written or printed page–this beam of insight, or of inspiration!
Alas! one result of its coming was that it encouraged delay. If he set hand to the page, the firm halo, here a moment since, was gone, had flitted capriciously to the wall; passed next through the window, to the wall of the garden; was dancing back in another moment upon the innermost walls of one’s own miserable brain, to swell there– that astounding white light!–rising steadily in the cup, the mental receptacle, till it overflowed, and he lay faint and drowning in it. Or he rose above it, as above a great liquid surface, and hung giddily over it–light, [165] simple, and absolute–ere he fell. Or there was a battle between light and darkness around him, with no way of escape from the baffling strokes, the lightning flashes; flashes of blindness one might rather call them. In truth, the intuitions of the night (for they worked still, or tried to work, by night) became the sickly nightmares of the day, in which Prior Saint-Jean slept, or tried to sleep, or lay sometimes in a trance without food for many hours, from which he would spring up suddenly to crowd, against time, as much as he could into his book with pen or brush; winged flowers, or stars with human limbs and faces, still intruding themselves, or mere notes of light and darkness from the actual horizon. There it all is still in the faded gold and colours of the ancient volume– “Prior Saint-Jean’s folly”:–till on a sudden the hand collapses, as he becomes aware of that real, prosaic, broad daylight lying harsh upon the page, making his delicately toned auroras seem but a patch of grey, and himself for a moment, with a sigh of disgust, of self- reproach, to be his old unimpassioned monastic self once more.
The boy, for his part, was grown at last full of misgiving. He ponders how he may get the Prior away, or escape by himself, find his way back to the convent and report his master’s condition, his strange loss of memory for names and the like, his illusions about himself and [166] others. And he is more than ever distrustful now of his late beloved playmate, who quietly obstructs any movement of the kind, and has undertaken, at the Prior’s entreaty, to draw down the moon from the sky, for some shameful price, known to the magicians of that day.
Yet Apollyon, at all events, would still play as gaily as ever on occasion. Hitherto they had played as young animals do; without playthings namely, applying hand or foot only to their games. But it happened about this time that a grave was dug, a grave of unusual depth, to be ready, in that fiery plaguesome weather, the first heat of veritable summer come suddenly, for the body of an ancient villager then at the point of death. In the drowsy afternoon Hyacinth awakes Apollyon, to see the strange thing he has found at the grave-side, among the gravel and yellow bones cast up there. He had wrested it with difficulty from the hands of the half-crippled gravedigger, at eighty still excitable by the mere touch of metal.
The like of it had indeed been found before, within living memory, in this place of immemorial use as a graveyard–“Devil’s penny-pieces” people called them. Five such lay hidden already in a dark corner of the chapel, to keep them from superstitious employment. To-day they came out of hiding at last. Apollyon knew the use of the thing at a glance; had put an expert hand to it forthwith; poises the [167] discus; sets it wheeling. How easily it spins round under one’s arm, in the groove of the bent fingers, slips thence smoothly like a knife flung from its sheath, as if for a course of perpetual motion! Splendescit eundo: it seems to burn as it goes. It is heavier many times than it looks, and sharp-edged. By night they have scoured and polished the corroded surfaces. Apollyon promises Hyacinth and himself rare sport in the cool of the evening–an evening however, as it turned out, not less breathless than the day.
In the great heat Apollyon had flung aside, as if for ever, the last sorry remnant of his workman’s attire, and challenged the boy to do the same. On the moonlit turf there, crouching, right foot foremost, and with face turned backwards to the disk in his right hand, his whole body, in that moment of rest, full of the circular motion he is about to commit to it, he seemed–beautiful pale spectre–to shine from within with a light of his own, like that of the glow-worm in the thicket, or the dead and rotten roots of the old trees. And as if they had a proper motion of their own in them, the disks, the quoits, ran, amid the delighted shouts and laughter of the boy, as he follows, scarcely less swift, to score the points of their contact with the grass. Again and again they recommence, forgetful of the hours; while the death-bell cries out harshly for the grave’s occupant, and [168] the corpse itself is borne along stealthily not far from them, and, unnoticed by either, the entire aspect of things has changed. Under the overcast sky it is in darkness they are playing, by guess and touch chiefly; and suddenly an icy blast of wind has lifted the roof from the old chapel, the trees are moaning in wild circular motion, and their devil’s penny-piece, when Apollyon throws it for the last time, is itself but a twirling leaf in the wind, till it sinks edgewise, sawing through the boy’s face, uplifted in the dark to trace it, crushing in the tender skull upon the brain.
His shout of laughter is turned in an instant to a cry of pain, of reproach; and in that which echoed it–an immense cry, as from the very heart of ancient tragedy, over the Picard wolds–it was as if that half-extinguished deity, its proper immensity, its old greatness and power, were restored for a moment. The villagers in their beds wondered. It was like the sound of some natural catastrophe.
The storm which followed was still in possession, still moving tearfully among the poplar groves, though it had spent its heat and thunder. The last drops of the blood of Hyacinth still trickled through the thick masses of dark hair, where the tonsure had been. An abundant rain, mingling with the copious purple stream, had coloured the grass all around where the corpse lay, stealing afar in tiny channels.
[169] So it was, when Apollyon, reduced in the morning light to his smaller self, came with the other people of the Grange to gaze, to enquire, and found the Prior already there, speechless. Clearly this was no lightning stroke; and Apollyon straightway conceives certain very human fears that, coming upon those antecedent suspicions of himself, the boy’s death may be thought the result of intention on his part. He proposes to bury the body at once, with no delay for religious rites, in that still uncovered grave, the bearers having fled from it in the tempest.
And next day, fulfilling his annual custom, he went his way northward, without a word of farewell to Prior Saint-Jean, whom he leaves in fact under suspicion of murder. From the profound slumber which had followed the excitements of yesterday, the Prior awoke amid the sound of voices, the voices of the peasants singing no Christian song, certainly, but a song which Apollyon himself had taught them, to dismiss him on his journey. For, strange or not as it might be, they loved him, perhaps in spite of themselves; would certainly protect him at any risk. Prior Saint-Jean arose, and looked forth– with wonder. A brief spell of sunshine amid the rain had clothed the vale with a marvel of blue flowers, if it were not rather with remnants of the blue sky itself, fallen among the woods there. But there too, in the little courtyard, [170] the officers of justice are already in waiting to take him, on the charge of having caused the death of his young server by violence, in a fit of mania, induced by dissolute living in that solitary place. One hitherto so prosperous in life would, of course, have his enemies.
The monastic authorities, however, claim him from the secular power, to correct his offence in their own way, and with friendly interpretation of the facts. Madness, however wicked, being still madness, Prior, now simple Brother, Saint-Jean, is detained in a sufficiently cheerful apartment, in a region of the atmosphere likely to restore lost wits, whence indeed he can still see the country– vallis monachorum. The one desire which from time to time fitfully rouses him again to animation for a few moments is to return thither. Here then he remains in peace, ostensibly for the completion of his great work. He never again set pen to it, consistent and clear now on nothing save that longing to be once more at the Grange, that he may get well, or die and be well so. He is like the damned spirit, think some of the brethren, saying “I will return to the house whence I came out.” Gazing thither daily for many hours, he would mistake mere blue distance, when that was visible, for blue flowers, for hyacinths, and wept at the sight; though blue, as he observed, was the colour of Holy Mary’s gown on the illuminated page, the colour of hope, of merciful [171] omnipresent deity. The necessary permission came with difficulty, just too late. Brother Saint-Jean died, standing upright with an effort to gaze forth once more, amid the preparations for his departure.
NOTES
142. *Published in Harper’s New Monthly Magazine, Nov. 1893, and now reprinted by the kind permission of the proprietors.
154. *Or sundial, as some maintain, though turned from the south.
154. +Latin Vulgate (ed. Saint Jerome) Psalm 126, verse 1: “canticum graduum Salomonis nisi Dominus aedificaverit domum in vanum laboraverunt qui aedificant eam nisi Dominus custodierit civitatem frustra vigilavit qui custodit.” King James Bible’s translation: “When the Lord turned again the captivity of Zion, we were like them that dream.”
THE CHILD IN THE HOUSE*
[172] As Florian Deleal walked, one hot afternoon, he overtook by the wayside a poor aged man, and, as he seemed weary with the road, helped him on with the burden which he carried, a certain distance. And as the man told his story, it chanced that he named the place, a little place in the neighbourhood of a great city, where Florian had passed his earliest years, but which he had never since seen, and, the story told, went forward on his journey comforted. And that night, like a reward for his pity, a dream of that place came to Florian, a dream which did for him the office of the finer sort of memory, bringing its object to mind with a great clearness, yet, as sometimes happens in dreams, raised a little above itself, and above ordinary retrospect. The true aspect of the place, especially of the house there in which he had lived as a child, the fashion of its doors, its hearths, its windows, the very scent upon the air of it, was with him in sleep for a season; only, with tints more musically blent on wall [173] and floor, and some finer light and shadow running in and out along its curves and angles, and with all its little carvings daintier. He awoke with a sigh at the thought of almost thirty years which lay between him and that place, yet with a flutter of pleasure still within him at the fair light, as if it were a smile, upon it. And it happened that this accident of his dream was just the thing needed for the beginning of a certain design he then had in view, the noting, namely, of some things in the story of his spirit–in that process of brain-building by which we are, each one of us, what we are. With the image of the place so clear and favourable upon him, he fell to thinking of himself therein, and how his thoughts had grown up to him. In that half-spiritualised house he could watch the better, over again, the gradual expansion of the soul which had come to be there–of which indeed, through the law which makes the material objects about them so large an element in children’s lives, it had actually become a part; inward and outward being woven through and through each other into one inextricable texture–half, tint and trace and accident of homely colour and form, from the wood and the bricks; half, mere soul-stuff, floated thither from who knows how far. In the house and garden of his dream he saw a child moving, and could divide the main streams at least of the winds that had played on [174] him, and study so the first stage in that mental journey.
The old house, as when Florian talked of it afterwards he always called it, (as all children do, who can recollect a change of home, soon enough but not too soon to mark a period in their lives) really was an old house; and an element of French descent in its inmates–