The third cupola, that over the altar, represents the witness of the Old Testament to Christ; showing him enthroned in its centre and surrounded by the patriarchs and prophets. But this dome was little seen by the people; their contemplation was intended to be chiefly drawn to that of the centre of the church, and thus the mind of the worshipper was at once fixed on the main groundwork and hope of Christianity—“Christ is risen,” and “Christ shall come.” If he had time to explore the minor lateral chapels and cupolas, he could find in them the whole series of New Testament history, the events of the Life of Christ, and the Apostolic miracles in their order, and finally the scenery of the Book of Revelation; but if he only entered, as often the common people do to this hour, snatching a few moments before beginning the labour of the day to offer up an ejaculatory prayer, and advanced but from the main entrance as far as the altar screen, all the splendour of the glittering nave and variegated dome, if they smote upon his heart, as they might often, in strange contrast with his reed cabin among the shallows of the lagoon, smote upon it only that they might proclaim the two great messages—“Christ is risen,” and “Christ shall come.” Daily, as the white cupolas rose like wreaths of sea-foam in the dawn, while the shadowy campanile and frowning palace were still withdrawn into the night, they rose with the Easter Voice of Triumph—“Christ is risen;” and daily, as they looked down upon the tumult of the people, deepening and eddying in the wide square that opened from their feet to the sea, they uttered above them the sentence of warning,—“Christ shall come.”
And this thought may surely dispose the reader to look with some change of temper upon the gorgeous building and wild blazonry of that shrine of St. Mark’s. He now perceives that it was in the hearts of the old Venetian people far more than a place of worship. It was at once a type of the Redeemed Church of God, and a scroll for the written word of God. It was to be to them, both an image of the Bride, all glorious within, her clothing of wrought gold; and the actual Table of the Law and the Testimony, written within and without. And whether honoured as the Church or as the Bible, was it not fitting that neither the gold nor the crystal should be spared in the adornment of it; that, as the symbol of the Bride, the building of the wall thereof should be of jasper, and the foundations of it garnished with all manner of precious stones; and that, as the channel of the World, that triumphant utterance of the Psalmist should be true of it—“I have rejoiced in the way of thy testimonies, as much as in all riches”? And shall we not look with changed temper down the long perspective of St. Mark’s Place towards the sevenfold gates and glowing domes of its temple, when we know with what solemn purpose the shafts of it were lifted above the pavement of the populous square? Men met there from all countries of the earth, for traffic or for pleasure; but, above the crowd swaying forever to and fro in the restlessness of avarice or thirst of delight, was seen perpetually the glory of the temple, attesting to them, whether they would hear or whether they would forbear, that there was one treasure which the merchantmen might buy without a price, and one delight better than all others, in the word and the statutes of God. Not in the wantonness of wealth, not in vain ministry to the desire of the eyes or the pride of life, were those marbles hewn into transparent strength, and those arches arrayed in the colours of the iris. There is a message written in the dyes of them, that once was written in blood; and a sound in the echoes of their vaults, that one day shall fill the vault of heaven,—“He shall return, to do judgment and justice.” The strength of Venice was given her, so long as she remembered this: her destruction found her when she had forgotten this; and it found her irrevocably, because she forgot it without excuse. Never had city a more glorious Bible. Among the nations of the North, a rude and shadowy sculpture filled their temples with confused and hardly legible imagery; but, for her the skill and the treasures of the East had gilded every letter, and illumined every page, till the Book-Temple shone from afar off like the star of the Magi.
Stones of Venice (London, 1851–’3).
THE TOWER OF LONDON.
WILLIAM HEPWORTH DIXON.
Half a mile below London Bridge, on ground which was once a bluff, commanding the Thames from St. Saviour’s Creek to St. Olave’s Wharf, stands the Tower; a mass of ramparts, walls, and gates, the most ancient and most poetic pile in Europe.
Seen from the hill outside, the Tower appears to be white with age and wrinkled by remorse. The home of our stoutest kings, the grave of our noblest knights, the scene of our gayest revels, the field of our darkest crimes, that edifice speaks at once to the eye and to the soul. Grey keep, green tree, black gate, and frowning battlement, stand out, apart from all objects far and near them, menacing, picturesque, enchaining; working on the senses like a spell; and calling us away from our daily mood into a world of romance, like that which we find painted in light and shadow on Shakespeare’s page.
Looking at the Tower as either a prison, a palace, or a court, picture, poetry, and drama crowd upon the mind; and if the fancy dwells most frequently on the state prison, this is because the soul is more readily kindled by a human interest than fired by an archaic and official fact. For one man who would care to see the room in which a council met or a court was held, a hundred men would like to see the chamber in which Lady Jane Grey was lodged, the cell in which Sir Walter Raleigh wrote, the tower from which Sir John Oldcastle escaped. Who would not like to stand for a moment by those steps on which Ann Boleyn knelt; pause by that slit in the wall through which Arthur De la Pole gazed; and linger, if he could, in that room in which Cranmer, Latimer and Ridley, searched the New Testament together?
The Tower has an attraction for us akin to that of the house in which we were born, the school in which we were trained. Go where we may, that grim old edifice on the Pool goes with us; a part of all we know, and of all we are. Put seas between us and the Thames, this Tower will cling to us like a thing of life. It colours Shakespeare’s page. It casts a momentary gloom over Bacon’s story. Many of our books were written in its vaults; the Duke of Orleans’ “Poesies,” Raleigh’s “Historie of the World,” Eliot’s “Monarchy of Man,” and Penn’s “No Cross, No Crown.”
Even as to the length of days, the Tower has no rival among palaces and prisons; its origin, like that of the Iliad, that of the Sphinx, that of the Newton Stone, being lost in the nebulous ages, long before our definite history took shape. Old writers date it from the days of Cæsar; a legend taken up by Shakespeare and the poets, in favour of which the name of Cæsar’s Tower remains in popular use to this very day. A Roman wall can even yet be traced near some parts of the ditch. The Tower is mentioned in the Saxon Chronicle, in a way not incompatible with the fact of a Saxon stronghold having stood upon this spot. The buildings as we have them now in block and plan were commenced by William the Conqueror; and the series of apartments in Cæsar’s tower,—hall, gallery, council-chamber, chapel,—were built in the early Norman reigns, and used as a royal residence by all our Norman kings. What can Europe show to compare against such a tale?
Set against the Tower of London—with its eight hundred years of historic life, its nineteen hundred years of traditional fame—all other palaces and prisons appear like things of an hour. The oldest bit of palace in Europe, that of the west front of the Burg in Vienna, is of the time of Henry the Third. The Kremlin in Moscow, the Doge’s Palazzo in Venice, are of the Fourteenth Century. The Seraglio in Stamboul was built by Mohammed the Second. The oldest part of the Vatican was commenced by Borgia, whose name it bears. The old Louvre was commenced in the reign of Henry the Eighth; the Tuileries in that of Elizabeth. In the time of our Civil War Versailles was yet a swamp. Sans Souci and the Escurial belong to the Eighteenth Century. The Serail of Jerusalem is a Turkish edifice. The palaces of Athens, of Cairo, or Tehran, are all of modern date.