Эмиль Золя
The Three Cities Trilogy: Rome, Complete
However, the Trappist insisted on showing the ladies the steps of Diocletian, and began to tell them the legend. “Yes,” said he, “it was a miracle. One day, under that emperor, some soldiers were pursuing several Christians, who took refuge in these catacombs; and when the soldiers followed them inside the steps suddenly gave way, and all the persecutors were hurled to the bottom. The steps remain broken to this day. Come and see them; they are close by.”
But the ladies were quite overcome, so affected by their prolonged sojourn in the gloom and by the tales of death which the Trappist had poured into their ears that they insisted on going up again. Moreover, the candles were coming to an end. They were all dazzled when they found themselves once more in the sunlight, outside the little hut where articles of piety and souvenirs were sold. The girl bought a paper weight, a piece of marble on which was engraved the fish symbolical of “Jesus Christ, Son of God, Saviour of Mankind.”
On the afternoon of that same day Pierre decided to visit St. Peter’s. He had as yet only driven across the superb piazza with its obelisk and twin fountains, encircled by Bernini’s colonnades, those four rows of columns and pilasters which form a girdle of monumental majesty. At the far end rises the basilica, its facade making it look smaller and heavier than it really is, but its sovereign dome nevertheless filling the heavens.
Pebbled, deserted inclines stretched out, and steps followed steps, worn and white, under the burning sun; but at last Pierre reached the door and went in. It was three o’clock. Broad sheets of light streamed in through the high square windows, and some ceremony – the vesper service, no doubt – was beginning in the Capella Clementina on the left. Pierre, however, heard nothing; he was simply struck by the immensity of the edifice, as with raised eyes he slowly walked along. At the entrance came the giant basins for holy water with their boy-angels as chubby as Cupids; then the nave, vaulted and decorated with sunken coffers; then the four cyclopean buttress-piers upholding the dome, and then again the transepts and apsis, each as large as one of our churches. And the proud pomp, the dazzling, crushing splendour of everything, also astonished him: he marvelled at the cupola, looking like a planet, resplendent with the gold and bright colours of its mosaic-work, at the sumptuous baldacchino of bronze, crowning the high altar raised above the very tomb of St. Peter, and whence descend the double steps of the Confession, illumined by seven and eighty lamps, which are always kept burning. And finally he was lost in astonishment at the extraordinary profusion of marble, both white and coloured. Oh! those polychromatic marbles, Bernini’s luxurious passion! The splendid pavement reflecting the entire edifice, the facings of the pilasters with their medallions of popes, the tiara and the keys borne aloft by chubby angels, the walls covered with emblems, particularly the dove of Innocent X, the niches with their colossal statues uncouth in taste, the loggie and their balconies, the balustrade and double steps of the Confession, the rich altars and yet richer tombs – all, nave, aisles, transepts, and apsis, were in marble, resplendent with the wealth of marble; not a nook small as the palm of one’s hand appearing but it showed the insolent opulence of marble. And the basilica triumphed, beyond discussion, recognised and admired by every one as the largest and most splendid church in the whole world – the personification of hugeness and magnificence combined.
Pierre still wandered on, gazing, overcome, as yet not distinguishing details. He paused for a moment before the bronze statue of St. Peter, seated in a stiff, hierarchical attitude on a marble pedestal. A few of the faithful were there kissing the large toe of the Saint’s right foot. Some of them carefully wiped it before applying their lips; others, with no thought of cleanliness, kissed it, pressed their foreheads to it, and then kissed it again. Next, Pierre turned into the transept on the left, where stand the confessionals. Priests are ever stationed there, ready to confess penitents in every language. Others wait, holding long staves, with which they lightly tap the heads of kneeling sinners, who thereby obtain thirty days’ indulgence. However, there were few people present, and inside the small wooden boxes the priests occupied their leisure time in reading and writing, as if they were at home. Then Pierre again found himself before the Confession, and gazed with interest at the eighty lamps, scintillating like stars. The high altar, at which the Pope alone can officiate, seemed wrapped in the haughty melancholy of solitude under its gigantic, flowery baldacchino, the casting and gilding of which cost two and twenty thousand pounds. But suddenly Pierre remembered the ceremony in the Capella Clementina, and felt astonished, for he could hear nothing of it. As he drew near a faint breath, like the far-away piping of a flute, was wafted to him. Then the volume of sound slowly increased, but it was only on reaching the chapel that he recognised an organ peal. The sunlight here filtered through red curtains drawn before the windows, and thus the chapel glowed like a furnace whilst resounding with the grave music. But in that huge pile all became so slight, so weak, that at sixty paces neither voice nor organ could be distinguished.
On entering the basilica Pierre had fancied that it was quite empty and lifeless. There were, however, some people there, but so few and far between that their presence was not noticed. A few tourists wandered about wearily, guide-book in hand. In the grand nave a painter with his easel was taking a view, as in a public gallery. Then a French seminary went by, conducted by a prelate who named and explained the tombs. But in all that space these fifty or a hundred people looked merely like a few black ants who had lost themselves and were vainly seeking their way. And Pierre pictured himself in some gigantic gala hall or tremendous vestibule in an immeasurable palace of reception. The broad sheets of sunlight streaming through the lofty square windows of plain white glass illumined the church with blending radiance. There was not a single stool or chair: nothing but the superb, bare pavement, such as you might find in a museum, shining mirror-like under the dancing shower of sunrays. Nor was there a single corner for solitary reflection, a nook of gloom and mystery, where one might kneel and pray. In lieu thereof the sumptuous, sovereign dazzlement of broad daylight prevailed upon every side. And, on thus suddenly finding himself in this deserted opera-house, all aglow with flaring gold and purple, Pierre could but remember the quivering gloom of the Gothic cathedrals of France, where dim crowds sob and supplicate amidst a forest of pillars. In presence of all this ceremonial majesty – this huge, empty pomp, which was all Body – he recalled with a pang the emaciate architecture and statuary of the middle ages, which were all Soul. He vainly sought for some poor, kneeling woman, some creature swayed by faith or suffering, yielding in a modest half-light to thoughts of the unknown, and with closed lips holding communion with the invisible. These he found not: there was but the weary wandering of the tourists, and the bustle of the prelates conducting the young priests to the obligatory stations; while the vesper service continued in the left-hand chapel, nought of it reaching the ears of the visitors save, perhaps, a confused vibration, as of the peal of a bell penetrating from outside through the vaults above.
And Pierre then understood that this was the splendid skeleton of a colossus whence life was departing. To fill it, to animate it with a soul, all the gorgeous display of great religious ceremonies was needed; the eighty thousand worshippers which it could hold, the great pontifical pomps, the festivals of Christmas and Easter, the processions and corteges displaying all the luxury of the Church amidst operatic scenery and appointments. And he tried to conjure up a picture of the past magnificence – the basilica overflowing with an idolatrous multitude, and the superhuman cortege passing along whilst every head was lowered; the cross and the sword opening the march, the cardinals going two by two, like twin divinities, in their rochets of lace and their mantles and robes of red moire, which train-bearers held up behind them; and at last, with Jove-like pomp, the Pope, carried on a stage draped with red velvet, seated in an arm-chair of red velvet and gold, and dressed in white velvet, with cope of gold, stole of gold, and tiara of gold. The bearers of the Sedia gestatoria35 shone bravely in red tunics broidered with gold. Above the one and only Sovereign Pontiff of the world the flabelli waved those huge fans of feathers which formerly were waved before the idols of pagan Rome. And around the seat of triumph what a dazzling, glorious court there was! The whole pontifical family, the stream of assistant prelates, the patriarchs, the archbishops, and the bishops, with vestments and mitres of gold, the Camerieri segreti partecipanti in violet silk, the Camerieri partecipanti of the cape and the sword in black velvet Renascence costumes, with ruffs and golden chains, the whole innumerable ecclesiastical and laical suite, which not even a hundred pages of the “Gerarchia” can completely enumerate, the prothonotaries, the chaplains, the prelates of every class and degree, without mentioning the military household, the gendarmes with their busbies, the Palatine Guards in blue trousers and black tunics, the Swiss Guards costumed in red, yellow, and black, with breastplates of silver, suggesting the men at arms of some drama of the Romantic school, and the Noble Guards, superb in their high boots, white pigskins, red tunics, gold lace, epaulets, and helmets! However, since Rome had become the capital of Italy the doors were no longer thrown wide open; on the rare occasions when the Pope yet came down to officiate, to show himself as the supreme representative of the Divinity on earth, the basilica was filled with chosen ones. To enter it you needed a card of invitation. You no longer saw the people – a throng of fifty, even eighty, thousand Christians – flocking to the Church and swarming within it promiscuously; there was but a select gathering, a congregation of friends convened as for a private function. Even when, by dint of effort, thousands were collected together there, they formed but a picked audience invited to the performance of a monster concert.
And as Pierre strolled among the bright, crude marbles in that cold if gorgeous museum, the feeling grew upon him that he was in some pagan temple raised to the deity of Light and Pomp. The larger temples of ancient Rome were certainly similar piles, upheld by the same precious columns, with walls covered with the same polychromatic marbles and vaulted ceilings having the same gilded panels. And his feeling was destined to become yet more acute after his visits to the other basilicas, which could but reveal the truth to him. First one found the Christian Church quietly, audaciously quartering itself in a pagan church, as, for instance, San Lorenzo in Miranda installed in the temple of Antoninus and Faustina, and retaining the latter’s rare porticus in cipollino marble and its handsome white marble entablature. Then there was the Christian Church springing from the ruins of the destroyed pagan edifice, as, for example, San Clemente, beneath which centuries of contrary beliefs are stratified: a very ancient edifice of the time of the kings or the republic, then another of the days of the empire identified as a temple of Mithras, and next a basilica of the primitive faith. Then, too, there was the Christian Church, typified by that of Saint Agnes-beyond-the-walls which had been built on exactly the same pattern as the Roman secular basilica – that Tribunal and Exchange which accompanied every Forum. And, in particular, there was the Christian Church erected with material stolen from the demolished pagan temples. To this testified the sixteen superb columns of that same Saint Agnes, columns of various marbles filched from various gods; the one and twenty columns of Santa Maria in Trastevere, columns of all sorts of orders torn from a temple of Isis and Serapis, who even now are represented on their capitals; also the six and thirty white marble Ionic columns of Santa Maria Maggiore derived from the temple of Juno Lucina; and the two and twenty columns of Santa Maria in Ara Coeli, these varying in substance, size, and workmanship, and certain of them said to have been stolen from Jove himself, from the famous temple of Jupiter Capitolinus which rose upon the sacred summit. In addition, the temples of the opulent Imperial period seemed to resuscitate in our times at San Giovanni in Laterano and San Paolo-fuori-le-mura. Was not that Basilica of San Giovanni – “the Mother and Head of all the churches of the city and the earth” – like the abode of honour of some pagan divinity whose splendid kingdom was of this world? It boasted five naves, parted by four rows of columns; it was a profusion of bas-reliefs, friezes, and entablatures, and its twelve colossal statues of the Apostles looked like subordinate deities lining the approach to the master of the gods! And did not San Paolo, lately completed, its new marbles shimmering like mirrors, recall the abode of the Olympian immortals, typical temple as it was with its majestic colonnade, its flat, gilt-panelled ceiling, its marble pavement incomparably beautiful both in substance and workmanship, its violet columns with white bases and capitals, and its white entablature with violet frieze: everywhere, indeed, you found, the mingling of those two colours so divinely carnal in their harmony. And there, as at St. Peter’s, not one patch of gloom, not one nook of mystery where one might peer into the invisible, could be found! And, withal, St. Peter’s remained the monster, the colossus, larger than the largest of all others, an extravagant testimony of what the mad passion for the huge can achieve when human pride, by dint of spending millions, dreams of lodging the divinity in an over-vast, over-opulent palace of stone, where in truth that pride itself, and not the divinity, triumphs!
And to think that after long centuries that gala colossus had been the outcome of the fervour of primitive faith! You found there a blossoming of that ancient sap, peculiar to the soil of Rome, which in all ages has thrown up preposterous edifices, of exaggerated hugeness and dazzling and ruinous luxury. It would seem as if the absolute masters successively ruling the city brought that passion for cyclopean building with them, derived it from the soil in which they grew, for they transmitted it one to the other, without a pause, from civilisation to civilisation, however diverse and contrary their minds. It has all been, so to say, a continuous blossoming of human vanity, a passionate desire to set one’s name on an imperishable wall, and, after being master of the world, to leave behind one an indestructible trace, a tangible proof of one’s passing glory, an eternal edifice of bronze and marble fit to attest that glory until the end of time. At the bottom the spirit of conquest, the proud ambition to dominate the world, subsists; and when all has crumbled, and a new society has sprung up from the ruins of its predecessor, men have erred in imagining it to be cured of the sin of pride, steeped in humility once more, for it has had the old blood in its veins, and has yielded to the same insolent madness as its ancestors, a prey to all the violence of its heredity directly it has become great and strong. Among the illustrious popes there has not been one that did not seek to build, did not revert to the traditions of the Caesars, eternising their reigns in stone and raising temples for resting-places, so as to rank among the gods. Ever the same passion for terrestrial immortality has burst forth: it has been a battle as to who should leave the highest, most substantial, most gorgeous monument; and so acute has been the disease that those who, for lack of means and opportunity, have been unable to build, and have been forced to content themselves with repairing, have, nevertheless, desired to bequeath the memory of their modest achievements to subsequent generations by commemorative marble slabs engraved with pompous inscriptions! These slabs are to be seen on every side: not a wall has ever been strengthened but some pope has stamped it with his arms, not a ruin has been restored, not a palace repaired, not a fountain cleaned, but the reigning pope has signed the work with his Roman and pagan title of “Pontifex Maximus.” It is a haunting passion, a form of involuntary debauchery, the fated florescence of that compost of ruins, that dust of edifices whence new edifices are ever arising. And given the perversion with which the old Roman soil almost immediately tarnished the doctrines of Jesus, that resolute passion for domination and that desire for terrestrial glory which wrought the triumph of Catholicism in scorn of the humble and pure, the fraternal and simple ones of the primitive Church, one may well ask whether Rome has ever been Christian at all!
And whilst Pierre was for the second time walking round the huge basilica, admiring the tombs of the popes, truth, like a sudden illumination, burst upon him and filled him with its glow. Ah! those tombs! Yonder in the full sunlight, in the rosy Campagna, on either side of the Appian Way – that triumphal approach to Rome, conducting the stranger to the august Palatine with its crown of circling palaces – there arose the gigantic tombs of the powerful and wealthy, tombs of unparalleled artistic splendour, perpetuating in marble the pride and pomp of a strong race that had mastered the world. Then, near at hand, beneath the sod, in the shrouding night of wretched mole-holes, other tombs were hidden – the tombs of the lowly, the poor, and the suffering – tombs destitute of art or display, but whose very humility proclaimed that a breath of affection and resignation had passed by, that One had come preaching love and fraternity, the relinquishment of the wealth of the earth for the everlasting joys of a future life, and committing to the soil the good seed of His Gospel, sowing the new humanity which was to transform the olden world. And, behold, from that seed, buried in the soil for centuries, behold, from those humble, unobtrusive tombs, where martyrs slept their last and gentle sleep whilst waiting for the glorious call, yet other tombs had sprung, tombs as gigantic and as pompous as the ancient, destroyed sepulchres of the idolaters, tombs uprearing their marbles among a pagan-temple-like splendour, proclaiming the same superhuman pride, the same mad passion for universal sovereignty. At the time of the Renascence Rome became pagan once more; the old imperial blood frothed up and swept Christianity away with the greatest onslaught ever directed against it. Ah! those tombs of the popes at St. Peter’s, with their impudent, insolent glorification of the departed, their sumptuous, carnal hugeness, defying death and setting immortality upon this earth. There are giant popes of bronze, allegorical figures and angels of equivocal character wearing the beauty of lovely girls, of passion-compelling women with the thighs and the breasts of pagan goddesses! Paul III is seated on a high pedestal, Justice and Prudence are almost prostrate at his feet. Urban VIII is between Prudence and Religion, Innocent XI between Religion and Justice, Innocent XII between Justice and Charity, Gregory XIII between Religion and Strength. Attended by Prudence and Justice, Alexander VII appears kneeling, with Charity and Truth before him, and a skeleton rises up displaying an empty hour-glass. Clement XIII, also on his knees, triumphs above a monumental sarcophagus, against which leans Religion bearing the Cross; while the Genius of Death, his elbow resting on the right-hand corner, has two huge, superb lions, emblems of omnipotence, beneath him. Bronze bespeaks the eternity of the figures, white marble describes opulent flesh, and coloured marble winds around in rich draperies, deifying the monuments under the bright, golden glow of nave and aisles.
And Pierre passed from one tomb to the other on his way through the magnificent, deserted, sunlit basilica. Yes, these tombs, so imperial in their ostentation, were meet companions for those of the Appian Way. Assuredly it was Rome, the soil of Rome, that soil where pride and domination sprouted like the herbage of the fields that had transformed the humble Christianity of primitive times, the religion of fraternity, justice, and hope into what it now was: victorious Catholicism, allied to the rich and powerful, a huge implement of government, prepared for the conquest of every nation. The popes had awoke as Caesars. Remote heredity had acted, the blood of Augustus had bubbled forth afresh, flowing through their veins and firing their minds with immeasurable ambition. As yet none but Augustus had held the empire of the world, had been both emperor and pontiff, master of the body and the soul. And thence had come the eternal dream of the popes in despair at only holding the spiritual power, and obstinately refusing to yield in temporal matters, clinging for ever to the ancient hope that their dream might at last be realised, and the Vatican become another Palatine, whence they might reign with absolute despotism over all the conquered nations.
