It is of death, not life, that the Escorial preaches, and it was to eternal death, its pride and gloom, and not life everlasting, that the dark piety of Philip voluntarily, or involuntarily, consecrated the edifice. But it would be doing a wrong to one of the greatest achievements of the human will, if one dwelt too much, or too wholly, upon this gloomy ideal. The Escorial has been many times described; I myself forbear with difficulty the attempt to describe it, and I satisfy my longing to set it visibly before the reader by letting an earlier visitor of my name describe it for me. I think he does it larger justice than modern observers, because he escapes the cumulative obligation which time has laid upon them to find the subjective rather than the objective fulfilment of its founder’s intention in it. At any rate, in March, 1623, James Howell, waiting as secretary of the romantic mission the bursting of the iridescent love-dream which had brought Charles Stuart, Prince of Wales, from England to woo the sister of the Spanish king in Madrid, had leisure to write one of his most delightful “familiar letters” concerning the Escorial to a friend in London.
“I was yesterday at the Escorial to see the monastery of St. Lawrence, the eighth wonder of the world; and truly considering the site of the place, the state of the thing, the symmetry of the structure, with diverse other rareties, it may be called so; for what I have seen in Italy and other places are but baubles to it. It is built among a company of craggy hills, which makes the air the hungrier and wholesomer; it is all built of freestone and marble, and that with such solidity and moderate height that surely Philip the Second’s chief design was to make a sacrifice of it to eternity, and to contest with the meteors and time itself. It cost eight millions; it was twenty-four years abuilding, and the founder himself saw it furnished and enjoyed it twelve years after, and carried his bones himself thither to be buried. The reason that moved King Philip to waste so much treasure was a vow he had made at the battle of St. Quentin, where he was forced to batter a monastery of St. Lawrence friars, and if he had the victory he would erect such a monument to St. Lawrence that the world had not the like; therefore the form of it is like a gridiron, the handle is a huge royal palace, and the body a vast monastery or assembly of quadrangular cloisters, for there are as many as there be months of the year. There be a hundred monks, and every one hath his man and his mule, and a multitude of officers; besides there are three libraries there full of the choicest books for all sciences. It is beyond all expression what grots, gardens, walks, and aqueducts there are there, and what curious fountains in the upper cloisters, for there be two stages of cloisters. In fine, there is nothing that is vulgar there. To take a view of every room in the house one must make account to go ten miles; there is a vault called the Pantheon under the high altar, which is all paved, walled, and arched with marble; there be a number of huge silver candlesticks taller than I am; lamps three yards compass, and diverse chalices and crosses of massive gold; there is one choir made all of burnished brass; pictures and statues like giants; and a world of glorious things that purely ravished me. By this mighty monument it may be inferred that Philip the Second, though he was a little man, yet he had vast gigantic thoughts in him, to leave such a huge pile for posterity to gaze upon and admire in his memory.”
III
Perhaps this description is not very exact, but precision of statement is not to be expected of a Welshman; and if Howell preferred to say Philip built the place in fulfilment of that vow at the battle of St. Quentin, doubtless he believed it; many others did; it has only of late been discovered that Philip was not at St. Quentin, and did not “batter a monastery of St. Lawrence friars” there. I like to think the rest is all as Howell says down to the man and mule for every monk. If there are no men and mules left, there are very few monks either, after the many suppressions of convents. The gardens are there of an unquestionable symmetry and beauty, and the “company of craggy hills” abides all round the prodigious edifice, which is at once so prodigious, and grows larger upon you in the retrospect.
Now that I am this good distance away, and cannot bring myself to book by a second experience, I feel it safe to say that I had a feeling of St. Peter’s-like immensity in the church of the Escorial, with more than St. Peter’s-like bareness. The gray colorlessness of the architecture somberly prevails in memory over the frescoes of the painters invited to relieve it in the roof and the retablo, and thought turns from the red-and-yellow jasper of altar and pulpit, and the bronze-gilt effigies of kneeling kings and queens to that niche near the oratory where the little terrible man who imagined and realized it all used to steal in from his palace, and worship next the small chamber where at last he died. It is said he also read despatches and state papers in this nook, but doubtless only in the intervals of devotion.
Every one to his taste, even in matters of religion; Philip reared a temple to the life beyond this, and as if with the splendor of the mausoleum which it enshrines he hoped to overcome the victorious grave; the Caliph who built the mighty mosque at Cordova, which outlasts every other glory of his capital, dedicated it to the joy of this life as against the gloom of whose who would have put it under the feet of death. “Let us build,” he said to his people, “the Kaaba of the West upon the site of a Christian temple, which we will destroy, so that we may set forth how the Cross shall fall and become abased before the True Prophet. Allah will never place the world beneath the feet of those who make themselves the slaves of drink and sensuality while they preach penitence and the joys of chastity, and while extolling poverty enrich themselves to the loss of their neighbors. For these the sad and silent cloister; for us, the crystalline fountain and the shady grove; for them, the rude and unsocial life of dungeon-like strongholds; for us, the charm of social life and culture; for them, intolerance and tyranny; for us, a ruler who is our father; for them, the darkness of ignorance; for us, letters and instruction as wide-spread as our creed; for them, the wilderness, celibacy, and the doom of the false martyr; for us, plenty, love, brotherhood, and eternal joy.”
In spite of the somewhat vaunting spirit of his appeal, the wager of battle decided against the Arab; it was the Crescent that fell, the Cross that prevailed; in the very heart of Abderrahman’s mosque a Christian cathedral rises. Yet in the very heart of Philip’s temple to the spirit of the cloister, the desert, the martyrdom, one feels that a great deal could be said on Abderrahman’s side. This is a world which will not be renounced, in fact, and even in Christian Spain it has triumphed in the arts and sciences beyond its earlier victories in Moslem Spain. One finds Philip himself, with his despatches in that high nook, rather than among the bronze-gilt royalties at the high altar, though his statue is duly there with those of his three wives. The group does not include that poor Bloody Mary of England, who should have been the fourth there, for surely she suffered enough for his faith and him to be of his domestic circle forever.
IV