While Pierre contemplated the scene a sound of voices caused him to turn; and he perceived a servant in black livery who, after repeating a message to Narcisse, was retiring with a deep bow. Looking much annoyed, the attaché approached the young priest. “Monsignor Gamba del Zoppo,” said he, “has sent word that he can’t see us this morning. Some unexpected duties require his presence.” However, Narcisse’s embarrassment showed that he did not believe in the excuse, but rather suspected some one of having so terrified his cousin that the latter was afraid of compromising himself. Obliging and courageous as Habert himself was, this made him indignant. Still he smiled and resumed: “Listen, perhaps there’s a means of forcing an entry. If your time is your own we can lunch together and then return to visit the Museum of Antiquities. I shall certainly end by coming across my cousin and we may, perhaps, be lucky enough to meet the Pope should he go down to the gardens.”
At the news that his audience was yet again postponed Pierre had felt keenly disappointed. However, as the whole day was at his disposal, he willingly accepted the attaché’s offer. They lunched in front of St. Peter’s, in a little restaurant of the Borgo, most of whose customers were pilgrims, and the fare, as it happened, was far from good. Then at about two o’clock they set off for the museum, skirting the basilica by way of the Piazza della Sagrestia. It was a bright, deserted, burning district; and again, but in a far greater degree, did the young priest experience that sensation of bare, tawny, sun-baked majesty which had come upon him while gazing into the Court of San Damaso. Then, as he passed the apse of St. Peter’s, the enormity of the colossus was brought home to him more strongly than ever: it rose like a giant bouquet of architecture edged by empty expanses of pavement sprinkled with fine weeds. And in all the silent immensity there were only two children playing in the shadow of a wall. The old papal mint, the Zecca, now an Italian possession, and guarded by soldiers of the royal army, is on the left of the passage leading to the museums, while on the right, just in front, is one of the entrances of honour to the Vatican where the papal Swiss Guard keeps watch and ward; and this is the entrance by which, according to etiquette, the pair-horse carriages convey the Pope’s visitors into the Court of San Damaso.
Following the long lane which ascends between a wing of the palace and its garden wall, Narcisse and Pierre at last reached the Museum of Antiquities. Ah! what a museum it is, with galleries innumerable, a museum compounded of three museums, the Pio-Clementino, Chiaramonti, and the Braccio-Nuovo, and containing a whole world found beneath the soil, then exhumed, and now glorified in full sunlight. For more than two hours Pierre went from one hall to another, dazzled by the masterpieces, bewildered by the accumulation of genius and beauty. It was not only the celebrated examples of statuary, the Laocoon and the Apollo of the cabinets of the Belvedere, the Meleager, or even the torso of Hercules—that astonished him. He was yet more impressed by the ensemble, by the innumerable quantities of Venuses, Bacchuses, and deified emperors and empresses, by the whole superb growth of beautiful or August flesh celebrating the immortality of life. Three days previously he had visited the Museum of the Capitol, where he had admired the Venus, the Dying Gaul,* the marvellous Centaurs of black marble, and the extraordinary collection of busts, but here his admiration became intensified into stupor by the inexhaustible wealth of the galleries. And, with more curiosity for life than for art, perhaps, he again lingered before the busts which so powerfully resuscitate the Rome of history—the Rome which, whilst incapable of realising the ideal beauty of Greece, was certainly well able to create life. The emperors, the philosophers, the learned men, the poets are all there, and live such as they really were, studied and portrayed in all scrupulousness with their deformities, their blemishes, the slightest peculiarities of their features. And from this extreme solicitude for truth springs a wonderful wealth of character and an incomparable vision of the past. Nothing, indeed, could be loftier: the very men live once more, and retrace the history of their city, that history which has been so falsified that the teaching of it has caused generations of school-boys to hold antiquity in horror. But on seeing the men, how well one understands, how fully one can sympathise! And indeed the smallest bits of marble, the maimed statues, the bas-reliefs in fragments, even the isolated limbs—whether the divine arm of a nymph or the sinewy, shaggy thigh of a satyr—evoke the splendour of a civilisation full of light, grandeur, and strength.
* Best known in England, through Byron’s lines, as the
Dying Gladiator, though that appellation is certainly
erroneous.—Trans.
At last Narcisse brought Pierre back into the Gallery of the Candelabra, three hundred feet in length and full of fine examples of sculpture. “Listen, my dear Abbé,” said he. “It is scarcely more than four o’clock, and we will sit down here for a while, as I am told that the Holy Father sometimes passes this way to go down to the gardens. It would be really lucky if you could see him, perhaps even speak to him—who can tell? At all events, it will rest you, for you must be tired out.”
Narcisse was known to all the attendants, and his relationship to Monsignor Gamba gave him the run of almost the entire Vatican, where he was fond of spending his leisure time. Finding two chairs, they sat down, and the attaché again began to talk of art.
How astonishing had been the destiny of Rome, what a singular, borrowed royalty had been hers! She seemed like a centre whither the whole world converged, but where nothing grew from the soil itself, which from the outset appeared to be stricken with sterility. The arts required to be acclimatised there; it was necessary to transplant the genius of neighbouring nations, which, once there, however, flourished magnificently. Under the emperors, when Rome was the queen of the earth, the beauty of her monuments and sculpture came to her from Greece. Later, when Christianity arose in Rome, it there remained impregnated with paganism; it was on another soil that it produced Gothic art, the Christian Art par excellence. Later still, at the Renascence, it was certainly at Rome that the age of Julius II and Leo X shone forth; but the artists of Tuscany and Umbria prepared the evolution, brought it to Rome that it might thence expand and soar. For the second time, indeed, art came to Rome from without, and gave her the royalty of the world by blossoming so triumphantly within her walls. Then occurred the extraordinary awakening of antiquity, Apollo and Venus resuscitated worshipped by the popes themselves, who from the time of Nicholas V dreamt of making papal Rome the equal of the imperial city. After the precursors, so sincere, tender, and strong in their art—Fra Angelico, Perugino, Botticelli, and so many others—came the two sovereigns, Michael Angelo and Raffaelle, the superhuman and the divine. Then the fall was sudden, years elapsed before the advent of Caravaggio with power of colour and modelling, all that the science of painting could achieve when bereft of genius. And afterwards the decline continued until Bernini was reached—Bernini, the real creator of the Rome of the present popes, the prodigal child who at twenty could already show a galaxy of colossal marble wenches, the universal architect who with fearful activity finished the façade, built the colonnade, decorated the interior of St. Peter’s, and raised fountains, churches, and palaces innumerable. And that was the end of all, for since then Rome has little by little withdrawn from life, from the modern world, as though she, who always lived on what she derived from others, were dying of her inability to take anything more from them in order to convert it to her own glory.
“Ah! Bernini, that delightful Bernini!” continued Narcisse with his rapturous air. “He is both powerful and exquisite, his verve always ready, his ingenuity invariably awake, his fecundity full of grace and magnificence. As for their Bramante with his masterpiece, that cold, correct Cancelleria, we’ll dub him the Michael Angelo and Raffaelle of architecture and say no more about it. But Bernini, that exquisite Bernini, why, there is more delicacy and refinement in his pretended bad taste than in all the hugeness and perfection of the others! Our own age ought to recognise itself in his art, at once so varied and so deep, so triumphant in its mannerisms, so full of a perturbing solicitude for the artificial and so free from the baseness of reality. Just go to the Villa Borghese to see the group of Apollo and Daphne which Bernini executed when he was eighteen,* and in particular see his statue of Santa Teresa in ecstasy at Santa Maria della Vittoria! Ah! that Santa Teresa! It is like heaven opening, with the quiver that only a purely divine enjoyment can set in woman’s flesh, the rapture of faith carried to the point of spasm, the creature losing breath and dying of pleasure in the arms of the Divinity! I have spent hours and hours before that work without exhausting the infinite scope of its precious, burning symbolisation.”
* There is also at the Villa Borghese Bernini’s Anchises carried
by Aeneas, which he sculptured when only sixteen. No doubt his
faults were many; but it was his misfortune to belong to a
decadent period.—Trans.
Narcisse’s voice died away, and Pierre, no longer astonished at his covert, unconscious hatred of health, simplicity, and strength, scarcely listened to him. The young priest himself was again becoming absorbed in the idea he had formed of pagan Rome resuscitating in Christian Rome and turning it into Catholic Rome, the new political, sacerdotal, domineering centre of earthly government. Apart from the primitive age of the Catacombs, had Rome ever been Christian? The thoughts that had come to him on the Palatine, in the Appian Way, and in St. Peter’s were gathering confirmation. Genius that morning had brought him fresh proof. No doubt the paganism which reappeared in the art of Michael Angelo and Raffaelle was tempered, transformed by the Christian spirit. But did it not still remain the basis? Had not the former master peered across Olympus when snatching his great nudities from the terrible heavens of Jehovah? Did not the ideal figures of Raffaelle reveal the superb, fascinating flesh of Venus beneath the chaste veil of the Virgin? It seemed so to Pierre, and some embarrassment mingled with his despondency, for all those beautiful forms glorifying the ardent passions of life, were in opposition to his dream of rejuvenated Christianity giving peace to the world and reviving the simplicity and purity of the early ages.