I am not sure but one sees as many priests in Rome now as in the times when they ruled it; and I am no such Protestant that I will pretend I do not like a monsignore when I meet him, either in the street or at afternoon tea, as one sometimes may. I have no grudge against priests of any rank; but I did not seek to see them at the functions, as I used in the old days to do. Shall I say that I now rather tolerated than welcomed myself there through the hospitality which so freely opens the churches of the Church to all comers of whatever creed? What right had I, a heretic and recusant, to come staring and standing round where the faithful were kneeling and praying? If we could conceive of our fast-locked conventicles being thrown as freely open, could we conceive of Catholics wandering up and down their naves and aisles while the hymning or preaching went on? After being so high-minded in the matter, shall I confess that I was a good deal kept out of the churches by the cold in them? It was a sort of stored cold, much greater than that outside, though there was something warming to the fancy, at least, in the smoke and smell of the incense.
Even with the Church of the Capuchins, which we lived opposite, I was dilatory, though in my mediaeval days it had been one of the first places to which I hurried. In those days everybody said you must be sure and go to the Capuchins', because Guide's “St. Michael and the Enemy” was there, and still more because the wonderful bone mosaics in the cemetery under the church were not on any account to be missed. I suspect that in both these matters I had then a very crude taste, but it was not from my greater refinement that I now let the Capuchin church go on long un-revisited. It was, for one thing, too instantly and constantly accessible across the street there; and it is well known human nature is such that it will not seek the line of the least resistance as long as it can help. Besides, I could hardly believe that it was really the Capuchin church which I had once so hastened to see, and I neglected it almost two months, contenting myself with the display of those hand-bills on the convent walls, spreading largely and glaringly incongruous over it. When I did go I found the Guido ridiculous, of course, in the painter's imagination of the archangel as a sort of dancing figure in a tableau vivant, and yet of a sublime authority in the execution. To be more honest, I had little feeling about it and less knowledge.
It was not so cold in the church as I had expected; and in the succession of side chapels, beginning with the St. Michael's and opening into one another, we found a kind of domesticity close upon cosiness, which we were enjoying for its own sake, when we were aware of a pale, gentle young girl who seemed to be alone there. She asked, in our unmistakable native accents, if we were going to see the Capuchin mosaics in their place below; and one of us said, promptly, No, indeed; but relented at the shadow of disappointment that came over the girl's face, and asked, Was she going? The girl said, Oh, she guessed she could see them some other time; and then she who had spoken ordered him who had not spoken to go with her. I do not know what question of propriety engaged them with reference to her going alone with the handsome young monk waiting to accompany her; but he was certainly too handsome for a monk of any age. We followed him, however, and I had my usual nausea on viewing the decoration of the ceilings and walls of the place below; it always makes me sick to go into that place; between realizing that I am of the same make as the brothers composing those mosaics, and trying to imagine what the intricate patterns will do at the Resurrection Day, I cannot command myself. Neither am I supported by the sight of some skeletons, the raw material of that grewsome artistry, deposited whole in their coffins in the niches next the ground, though their skulls smile so reassuringly from their cowls; their cheeriness cannot make me like them. But my companion seemed to be merely interested; and I fancied her deciding that it all quite came up to her expectations, while I translated for her from the monk that the dead used to be left in the hallowed earth from Jerusalem covering the ground before they were taken up and decoratively employed, but that since the Italian occupation of Rome the art had fallen into abeyance. She said nothing, but when we came out she stood a moment on the pavement beside our cab and confessed herself a New England girl, from an inland town, who was travelling with relatives. She had been sick, and she had come alone, as soon as she could get out, to see the wonders of the Capuchin church, because she had heard so much of them. We said we hoped she had been pleased, and she said, “Oh yes, indeed,” and then she said, “Well, good-bye,” and gently tilted away, leaving us glad that there could still be in an old, spoiled world such sweetness and innocence and easily gratified love of the beautiful.
Taking Rome so easily, so provisionally, while waiting the eventualities of the colds which mild climates are sure to give their frequenters from the winterlands, I became aware of a latent anxiety respecting St. Peter's. I did not feel that the church would really get away without our meeting, but I felt that it was somehow culpably hazardous in me to be taking chances with it. As a family, we might never collectively visit it, and, in fact, we never did; but one day I drove boldly (if secretly) off alone and renewed my acquaintance with this contemporary of mine; for, if you have been in Rome a generation and a half ago, you find that you are coeval not only with the regal, the republican, and the imperial Rome, but with each Rome of the successive popes, down, at least, to that of Pius IX. St. Peter's will not be, by any means, your oldest friend, but it will be an acquaintance of such long standing that you may not wish to use it with all the frankness which its faults invite. If you say, when you drive into its piazza between the sublime colonnades which stretch forth their mighty embrace as if to take the whole world to the church's heart, that here is the best of St. Peter's, you will not be wrong. If you say that here is grandeur, and that there where the temple fronts you grandiosity begins, you will be rhetorical, but, again, you will not be wrong. The day of my furtive visit was sober and already waning, with a breeze in which the fountains streamed flaglike, and with a gentle sky on which the population of statues above the colonnades defined themselves in leisure attitudes, so recognizable all that I am sure if they had come down and taken me by the hand we could have called one another by name without a moment's hesitation. Every detail of a prospect which is without its peer on earth, but may very possibly be matched in Paradise, had been so deeply stamped in my remembrance that I smiled for pleasure in finding myself in an environment far more familiar than any other I could think of at the time. It was measurably the same within the church, but it was not quite the same in the reserves I was obliged to make, the reefs I was obliged to take in my rapture. The fact is, that unless you delight in a hugeness whose bareness no ornamentation can, or does at least, conceal, you do not find the interior of St. Peter's adequate to the exterior. In the mere article of hugeness, even, it fails through the interposition of the baldachin midway of the vast nave, and each detail seems to fail of the office of beauty more lamentably than another.
I had known, I had never forgotten, that St. Peter's was very, very baroque, but I had not known, I had not remembered how baroque it was. It is not so badly baroque as the Church of the Jesuits either in Rome or in Venice, or as the Cathedral at Wuerzburg; but still it is badly baroque, though, again, not so baroque in the architecture as in the sculpture. In the statues of most of the saints and popes it could not be more baroque; they swagger in their niches or over their tombs in an excess of decadent taste for which the most bigoted agnostic, however Protestant he may be, must generously grieve. It is not conceivably the taste of the church or the faith; it is the taste of the wicked world, now withered and wasted to powerlessness, which overruled both for evil in art from its evil life. The saints and the popes are, aesthetically, lamentable enough; but the allegories in bronze or marble, which are mostly the sixteenth-century notions of the Virtues, are inexpressible—some of these creatures ought really to be put out of the place; but I suppose their friends would say they ought to be left as typical of the period. In the case of that merciless miscreant, Queen Christina of Sweden, who has her monument in St. Peter's, there would be people to say she must have her monument in some place; but, all the same, remembering Monaldeschi—how he was stabbed to death by her command, the kinder assassins staying their hands from time to time, while his confessor went vainly to implore her pardon—it is shocking to find her tomb in the prime church in Christendom. At first it offends one to see certain pontiffs with mustaches and imperials and goatees; but, if one reflects that so they wore them in life, one perceives right in it; only when one comes to earlier or later popes, bearded in medieval majority or shaven in the decent modern fashion, one can endure those others only as part of the prevailing baroque of the church. Canova was not so Greek or even so classic as one used to think him, but one hardly has a moment of repose in St. Peter's till one comes to a monument by him and rests in its quiet. It is tame, it is even weak, if you like; but compared with the frantic agglomeration of gilt clouds and sunbursts, and marble and bronze figures in the high-altar, it is heavenly serene and lovely.
There were not many people in St. Peter's that afternoon, so that I could give undisturbed attention to the workman repairing the pavement at one point and grinding the marble smooth with a slow, secular movement, as if he were part of its age-Ions: waste and repair. Another day, the last day I came, there were companies of the personally conducted, following their leaders about and listening to the lectures in several languages, which no more stirred the immense tranquillity than they themselves qualified the spacious vacancy of the temple: you were vaguely sensible of the one and of the other like things heard and seen in a drowse. It was a pleasant vagueness in which all angularities of feeling were lost, and you were disposed to a tolerance of the things that had hurt or offended you before. As a contemporary of the edifice, throughout its growth, you could account for them more and more as of their periods. Perhaps through your genial reconciliation there came, however dimly, a suggestion of something unnatural and alien in your presence there as a mere sightseer, or, at best, a connoisseur much or little instructed. If you had been there, say, as a worshipper, would you have been afflicted by the incongruities of the sculptures or by the whole baroque keeping? Possibly this consideration made you go away much modester than you came. “After all,” you may have said, “it is not a gallery; it is not a museum. It is a house of prayer,” and you emerged, let us hope, humbled, and in so far fitted for renewed joy in the beauty, the glory of the sublime colonnades.