In the exact proportion in which men are bred capable of these things, and are educated to love, to think, and to endure, they become noble,—live happily—die calmly: are remembered with perpetual honour by their race, and for the perpetual good of it. All wise men know and have known these things, since the form of man was separated from the dust. The knowledge and enforcement of them have nothing to do with religion: a good and wise man differs from a bad and idiotic one, simply as a good dog from a cur, and as any manner of dog from a wolf or a weasel. And if you are to believe in, or preach without half believing in, a spiritual world or law—only in the hope that whatever you do, or anybody else does, that is foolish or beastly, may be in them and by them mended and patched and pardoned and worked up again as good as new—the less you believe in—and most solemnly, the less you talk about—a spiritual world, the better.
60. But if, loving well the creatures that are like yourself, you feel that you would love still more dearly, creatures better than yourself—were they revealed to you;—if striving with all your might [Pg 139] to mend what is evil, near you and around, you would fain look for a day when some Judge of all the Earth shall wholly do right, and the little hills rejoice on every side; if, parting with the companions that have given you all the best joy you had on Earth, you desire ever to meet their eyes again and clasp their hands,—where eyes shall no more be dim, nor hands fail;—if, preparing yourselves to lie down beneath the grass in silence and loneliness, seeing no more beauty, and feeling no more gladness—you would care for the promise to you of a time when you should see God's light again, and know the things you have longed to know, and walk in the peace of everlasting Love—then, the Hope of these things to you is religion, the Substance of them in your life is Faith. And in the power of them, it is promised us, that the kingdoms of this world shall yet become the kingdoms of our Lord and of His Christ.
Notes to Chapter IV:
[4-1] Of French Architecture, accurately, in the place quoted, "Dictionary of Architecture," vol. i. p. 71; but in the article "Cathédrale," it is called (vol. ii. p. 330) "l'église ogivale par excellence."
[4-2] It was a universal principle with the French builders of the great ages to use the stones of their quarries as they lay in the bed; if the beds were thick, the stones were used of their full thickness—if thin, of their necessary thinness, adjusting them with beautiful care to directions of thrust and weight. The natural blocks were never sawn, only squared into fitting, the whole native strength and crystallization of the stone being thus kept unflawed—"ne dédoublant jamais une pierre. Cette méthode est excellente, elle conserve à la pierre toute sa force naturelle,—tous ses moyens de résistance." See M. Viollet le Duc, Article "Construction" (Matériaux), vol. iv. p. 129. He adds the very notable fact that, to this day, in seventy departments of France, the use of the stone-saw is unknown.
[4-3] The philosophic reader is quite welcome to 'detect' and 'expose' as many carnal motives as he pleases, besides the good ones,—competition with neighbour Beauvais—comfort to sleepy heads—solace to fat sides, and the like. He will find at last that no quantity of competition or comfort-seeking will do anything the like of this carving now;—still less his own philosophy, whatever its species: and that it was indeed the little mustard seed of faith in the heart, with a very notable quantity of honesty besides in the habit and disposition, that made all the rest grow together for good.
[4-4] Arnold Boulin, master-joiner (menuisier) at Amiens, solicited the enterprise, and obtained it in the first months of the year 1508. A contract was drawn and an agreement made with him for the construction of one hundred and twenty stalls with historical subjects, high backings, crownings, and pyramidal canopies. It was agreed that the principal executor should have seven sous of Tournay (a little less than the sou of France) a day, for himself and his apprentice, (threepence a day the two—say a shilling a week the master, and sixpence a week the man,) and for the superintendence of the whole work, twelve crowns a year, at the rate of twenty-four sous the crown; (i.e., twelve shillings a year). The salary of the simple workman was only to be three sous a day. For the sculptures and histories of the seats, the bargain was made separately with Antoine Avernier, image-cutter, residing at Amiens, at the rate of thirty-two sous (sixteen pence) the piece. Most of the wood came from Clermont en Beauvoisis, near Amiens; the finest, for the bas-reliefs, from Holland, by St. Valery and Abbeville. The Chapter appointed four of its own members to superintend the work: Jean Dumas, Jean Fabres, Pierre Vuaille, and Jean Lenglaché, to whom my authors (canons both) attribute the choice of subjects, the placing of them, and the initiation of the workmen 'au sens véritable et plus élevé de la Bible ou des legendes, et portant quelque fois le simple savoir-faire de l'ouvrier jusqu'à la hauteur du génie du théologien.'
Without pretending to apportion the credit of savoir-faire and theology in the business, we have only to observe that the whole company, master, apprentices, workmen, image-cutter, and four canons, got well into traces, and set to work on the 3rd of July, 1508, in the great hall of the évêché, which was to be the workshop and studio during the whole time of the business. In the following year, another menuisier, Alexander Huet, was associated with the body, to carry on the stalls on the right hand of the choir, while Arnold Boulin went on with those on the left. Arnold, leaving his new associate in command for a time, went to Beauvais and St. Riquier, to see the woodwork there; and in July of 1511 both the masters went to Rouen together, 'pour étudier les chaires de la cathédrale.' The year before, also, two Franciscans, monks of Abbeville, 'expert and renowned in working in wood,' had been called by the Amiens chapter to give their opinion on things in progress, and had each twenty sous for his opinion, and travelling expenses.
In 1516, another and an important name appears on the accounts,—that of Jean Trupin, 'a simple workman at the wages of three sous a day,' but doubtless a good and spirited carver, whose true portrait it is without doubt, and by his own hand, that forms the elbow-rest, of the 85th stall (right hand, nearest apse), beneath which is cut his name JHAN TRUPIN, and again under the 92nd stall, with the added wish, 'Jan Trupin, God take care of thee' (Dieu te pourvoie).