‘Let us go into the Duomo for a few minutes.’
‘But it is so dark,’ I suggested, ‘you will see nothing!’
We entered, nevertheless. It was the eve of Good Friday, when, according to the Roman Catholic Ritual, the Host, instead of being enshrined as usual on the High Altar, is, in commemoration of the sacred tragedy of Calvary, borne to a dimly-lighted Sepulchre, where, all night long, the faithful come to watch and pray. The Office of Tenebræ was just over, and the worshippers had all passed out of the Cathedral. There remained in the doubtful light only a Verger and ourselves, till, from either side of the Choir, there emerged a figure robed in black, and bearing a lighted torch. Slowly, solemnly, and parallel to each other, they skirted the inner walls of the building, till they met at the main doorway, and then, at the same grave pace, they walked up the long empty nave. I had a surmise of what was signified by this slow and lonely procession, but in order to be quite sure I said to the Verger:
‘Cosa fanno?’ (What are they doing?)
‘Cercano Il Signore, e non lo trovano,’ he replied. (They are looking for Our Lord, and cannot find Him.)
We all had heard the reply. Then we quitted the Duomo, and drove home in silence.
Surely it is true, is it not, that accidental experiences have a sharper savour and leave behind them a more enduring reminiscence than projected ones? What one expects but rarely comes up to expectation, and has generally cost some thought or trouble to procure. What happens unexpectedly, if it be of the welcome kind, finds one disarmed and indisposed to criticise, and the emotion it excites is all sheer gain, no price of admission, to so speak, having been paid for it. Just as wandering along a river is more agreeable than walking along a canal, so people who canalise their lives and prearrange their enjoyments lose much of the enchantment which attends the guiding beneficence of chance. In Florence, you can scarcely halt anywhere, but story sacred or profane, saint or scholar, painter or patriot, poet, martyr, or enthusiast, has left some indelible trace to mark and glorify the spot, and to make you lift your head and then your heart. The very lapidary inscriptions let into the walls where architect or sculptor, jurist or astronomer once abode, are a continual invitation to the wayfarer to pause, to read, to ponder. Nor is it perhaps the most famous or the best known that are the most interesting and suggestive. The Poet seemed to have a special faculty for arresting our footsteps by those most worthy of contemplation. ‘Is not this one,’ he said, ‘peculiarly consolatory in a period like the present, when most people, and the Italians especially, seem to think that originality consists in artificial novelty and even grotesqueness—for that is where such novelty too often leads—of manner and expression.’
Thereupon he read: ‘Qui visse e morì Benedetto da Majano, chi nelle opere sue confrontò con venustà di stile e di forme le grandi idee del genio creatore.’ (Here lived and died Benedetto da Maiano, who in his works conferred charm of style and beauty of form on the lofty ideas of creative genius.)
‘To do that,’ he said, ‘is to overcome the main difficulty and solve the essential problem of Art, whether in marble or in language. In our day, too many persons shirk the difficulty and ignore the problem, and seek to conceal the poverty of their ideas under the extravagance of their manner.’
‘Some of these are very successful,’ I ventured to observe.