Part 49 (2/2)

[2] Siena, of all Italian cities, was most subject to revolutions. Comines describes it as a city which 'se gouverne plus follement que ville d'Italie.' Varchi calls it 'un guazzabuglio ed una confusione di repubbliche piuttosto che bene ordinata e inst.i.tuta repubblica.' See my 'Age of the Despots' (_Renaissance in Italy_, Part I.), pp. 141, 554, for some account of the Sienese const.i.tution, and of the feuds and reconciliations of the burghers.

Quitting the Palazzo, and threading narrow streets, paved with brick and overshadowed with huge empty palaces, we reach the highest of the three hills on which Siena stands, and see before us the Duomo.

This church is the most purely Gothic of all Italian cathedrals designed by national architects. Together with that of Orvieto, it stands to show what the una.s.sisted genius of the Italians could produce, when under the empire of mediaeval Christianity and before the advent of the neopagan spirit. It is built wholly of marble, and overlaid, inside and out, with florid ornaments of exquisite beauty.

There are no flying b.u.t.tresses, no pinnacles, no deep and fretted doorways, such as form the charm of French and English architecture; but instead of this, the lines of parti-coloured marbles, the scrolls and wreaths of foliage, the mosaics and the frescoes which meet the eye in every direction, satisfy our sense of variety, producing most agreeable combinations of blending hues and harmoniously connected forms. The chief fault which offends against our Northern taste is the predominance of horizontal lines, both in the construction of the facade, and also in the internal decoration.

This single fact sufficiently proves that the Italians had never seized the true idea of Gothic or aspiring architecture. But, allowing for this original defect, we feel that the Cathedral of Siena combines solemnity and splendour to a degree almost unrivalled. Its dome is another point in which the instinct of Italian architects has led them to adhere to the genius of their ancestral art rather than to follow the principles of Gothic design.

The dome is Etruscan and Roman, native to the soil, and only by a kind of violence adapted to the character of pointed architecture.

Yet the builders of Siena have shown what a glorious element of beauty might have been added to our Northern cathedrals, had the idea of infinity which our ancestors expressed by long continuous lines, by complexities of interwoven aisles, and by mult.i.tudinous aspiring pinnacles, been carried out into vast s.p.a.ces of aerial cupolas, completing and embracing and covering the whole like heaven. The Duomo, as it now stands, forms only part of a vast design. On entering we are amazed to hear that this church, which looks so large, from the beauty of its proportions, the intricacy of its ornaments, and the interlacing of its columns, is but the transept of the intended building lengthened a little, and surmounted by a cupola and campanile.[1] Yet such is the fact. Soon after its commencement a plague swept over Italy, nearly depopulated Siena, and reduced the town to penury for want of men. The cathedral, which, had it been accomplished, would have surpa.s.sed all Gothic churches south of the Alps, remained a ruin. A fragment of the nave still stands, enabling us to judge of its extent. The eastern wall joins what was to have been the transept, measuring the mighty s.p.a.ce which would have been enclosed by marble vaults and columns delicately wrought. The sculpture on the eastern door shows with what magnificence the Sienese designed to ornament this portion of their temple; while the southern facade rears itself aloft above the town, like those high arches which testify to the past splendour of Glas...o...b..ry Abbey; but the sun streams through the broken windows, and the walls are enc.u.mbered with hovels and stables and the refuse of surrounding streets.

[1] The present church was begun about 1229. In 1321 the burghers fancied it was too small for the fame and splendour of their city. So they decreed a new _ecclesia pulcra, magna, et magnifica_, for which the older but as yet unfinished building was to be the transept.

One most remarkable feature of the internal decoration is a line of heads of the Popes carried all round the church above the lower arches. Larger than life, white solemn faces they lean, each from his separate niche, crowned with the triple tiara, and labelled with the name he bore. Their acc.u.mulated majesty brings the whole past history of the Church into the presence of its living members. A bishop walking up the nave of Siena must feel as a Roman felt among the waxen images of ancestors renowned in council or in war. Of course these portraits are imaginary for the most part; but the artists have contrived to vary their features and expression with great skill.

Not less peculiar to Siena is the pavement of the cathedral. It is inlaid with a kind of _tarsia_ work in stone, setting forth a variety of pictures in simple but eminently effective mosaic. Some of these compositions are as old as the cathedral; others are the work of Beccafumi and his scholars. They represent, in the liberal spirit of mediaeval Christianity, the history of the Church before the Incarnation. Hermes Trismegistus and the Sibyls meet us at the doorway: in the body of the church we find the mighty deeds of the old Jewish heroes--of Moses and Samson and Joshua and Judith.

Independently of the artistic beauty of the designs, of the skill with which men and horses are drawn in the most difficult att.i.tudes, of the dignity of some single figures, and of the vigour and simplicity of the larger compositions, a special interest attaches to this pavement in connection with the twelfth canto of the 'Purgatorio.' Dante cannot have trodden these stones and meditated upon their sculptured histories. Yet when we read how he journeyed through the plain of Purgatory with eyes intent upon its storied floor, how 'morti i morti, e i vivi parean vivi,' how he saw 'Nimrod at the foot of his great work, confounded, gazing at the people who were proud with him,' we are irresistibly led to think of the Divine comedy. The strong and simple outlines of the pavement correspond to the few words of the poet. Bending over these pictures and trying to learn their lesson, with the thought of Dante in our mind, the tones of an organ, singularly sweet and mellow, fall upon our ears, and we remember how he heard _Te Deum_ sung within the gateway of repentance.

Continuing our walk, we descend the hill on which the Duomo stands, and reach a valley lying between the ancient city of Siena and a western eminence crowned by the church of San Domenico. In this depression there has existed from old time a kind of suburb or separate district of the poorer people known by the name of the Contrada d' Oca. To the Sienese it has especial interest, for here is the birthplace of S. Catherine, the very house in which she lived, her father's workshop, and the chapel which has been erected in commemoration of her saintly life. Over the doorway is written in letters of gold 'Sponsa Christi Katherinae domus.' Inside they show the room she occupied, and the stone on which she placed her head to sleep; they keep her veil and staff and lantern and enamelled vinaigrette, the bag in which her alms were placed, the sackcloth that she wore beneath her dress, the crucifix from which she took the wounds of Christ. It is impossible to conceive, even after the lapse of several centuries, that any of these relics are fict.i.tious.

Every particular of her life was remembered and recorded with scrupulous attention by devoted followers. Her fame was universal throughout Italy before her death; and the house from which she went forth to preach and heal the sick and comfort plague-stricken wretches whom kith and kin had left alone to die, was known and well beloved by all her citizens. From the moment of her death it became, and has continued to be, the object of superst.i.tious veneration to thousands. From the little loggia which runs along one portion of its exterior may be seen the campanile and the dome of the cathedral; on the other side rises the huge brick church of San Domenico, in which she spent the long ecstatic hours that won for her the t.i.tle of Christ's spouse. In a chapel attached to the church she watched and prayed, fasting and wrestling with the fiends of a disordered fancy. There Christ appeared to her and gave her His own heart, there He administered to her the sacrament with His own hands, there she a.s.sumed the robe of poverty, and gave her Lord the silver cross and took from Him the crown of thorns.

To some of us these legends may appear the flimsiest web of fiction: to others they may seem quite explicable by the laws of semi-morbid psychology; but to Catherine herself, her biographers, and her contemporaries, they were not so. The enthusiastic saint and reverent people believed firmly in these things; and, after the lapse of five centuries, her votaries still kiss the floor and steps on which she trod, still say, 'This was the wall on which she leant when Christ appeared; this was the corner where she clothed Him, naked and s.h.i.+vering like a beggar-boy; here He sustained her with angels' food.'

S. Catherine was one of twenty-five children born in wedlock to Jacopo and Lapa Benincasa, citizens of Siena. Her father exercised the trade of dyer and fuller. In the year of her birth, 1347, Siena reached the climax of its power and splendour. It was then that the plague of Boccaccio began to rage, which swept off 80,000 citizens, and interrupted the building of the great Duomo. In the midst of so large a family, and during these troubled times, Catherine grew almost unnoticed; but it was not long before she manifested her peculiar disposition. At six years old she already saw visions and longed for a monastic life: about the same time she used to collect her childish companions together and preach to them. As she grew, her wishes became stronger; she refused the proposals which her parents made that she should marry, and so vexed them by her obstinacy that they imposed on her the most servile duties in their household. These she patiently fulfilled, pursuing at the same time her own vocation with unwearied ardour. She scarcely slept at all, and ate no food but vegetables and a little bread, scourged herself, wore sackcloth, and became emaciated, weak, and half delirious. At length the firmness of her character and the force of her hallucinations won the day. Her parents consented to her a.s.suming the Dominican robe, and at the age of thirteen she entered the monastic life. From this moment till her death we see in her the ecstatic, the philanthropist, and the politician combined to a remarkable degree. For three whole years she never left her cell except to go to church, maintaining an almost unbroken silence. Yet when she returned to the world, convinced at last of having won by prayer and pain the favour of her Lord, it was to preach to infuriated mobs, to toil among men dying of the plague, to execute diplomatic negotiations, to harangue the republic of Florence, to correspond with queens, and to interpose between kings and popes. In the midst of this varied and distracting career she continued to see visions and to fast and scourge herself. The domestic virtues and the personal wants and wishes of a woman were annihilated in her: she lived for the Church, for the poor, and for Christ, whom she imagined to be constantly supporting her. At length she died, worn out by inward conflicts, by the tension of religious ecstasy, by want of food and sleep, and by the excitement of political life. To follow her in her public career is not my purpose. It is well known how, by the power of her eloquence and the ardour of her piety, she succeeded as a mediator between Florence and her native city, and between Florence and the Pope; that she travelled to Avignon, and there induced Gregory XI. to put an end to the Babylonian captivity of the Church by returning to Rome; that she narrowly escaped political martyrdom during one of her emba.s.sies from Gregory to the Florentine republic; that she preached a crusade against the Turks; that her last days were clouded with sorrow for the schism which then rent the Papacy; and that she aided by her dying words to keep Pope Urban on the Papal throne. When we consider her private and spiritual life more narrowly, it may well move our amazement to think that the intricate politics of Central Italy, the counsels of licentious princes and ambitious Popes, were in any measure guided and controlled by such a woman. Alone, and aided by nothing but a reputation for sanct.i.ty, she dared to tell the greatest men in Europe of their faults; she wrote in words of well-a.s.sured command, and they, demoralised, worldly, sceptical, or indifferent as they might be, were yet so bound by superst.i.tion that they could not treat with scorn the voice of an enthusiastic girl.

Absolute disinterestedness, the belief in her own spiritual mission, natural genius, and that vast power which then belonged to all energetic members of the monastic orders, enabled her to play this part. She had no advantages to begin with. The daughter of a tradesman overwhelmed with an almost fabulously numerous progeny, Catherine grew up uneducated. When her genius had attained maturity, she could not even read or write. Her biographer a.s.serts that she learned to do so by a miracle. Anyhow, writing became a most potent instrument in her hands; and we possess several volumes of her epistles, as well as a treatise of mystical theology. To conquer self-love as the root of all evil, and to live wholly for others, was the cardinal axiom of her morality. She pressed this principle to its most rigorous conclusions in practice; never resting day or night from some kind of service, and winning by her unselfish love the enthusiastic admiration of the people. In the same spirit of exalted self-annihilation, she longed for martyrdom, and courted death. There was not the smallest personal tie or afterthought of interest to restrain her in the course of action which she had marked out. Her personal influence seems to have been immense. When she began her career of public peacemaker and preacher in Siena, Raymond, her biographer, says that whole families devoted to _vendetta_ were reconciled, and that civil strifes were quelled by her letters and addresses. He had seen more than a thousand people flock to hear her speak; the confessionals crowded with penitents, smitten by the force of her appeals; and mult.i.tudes, unable to catch the words which fell from her lips, sustained and animated by the light of holiness which beamed from her inspired countenance.[1] She was not beautiful, but her face so shone with love, and her eloquence was so pathetic in its tenderness, that none could hear or look on her without emotion. Her writings contain abundant proofs of this peculiar suavity. They are too sweet and unctuous in style to suit our modern taste. When dwelling on the mystic love of Christ she cries, 'O blood! O fire! O ineffable love!' When interceding before the Pope, she prays for 'Pace, pace, pace, babbo mio dolce; pace, e non piu guerra.' Yet clear and simple thoughts, profound convictions, and stern moral teaching underlie her ecstatic exclamations. One prayer which she wrote, and which the people of Siena still use, expresses the prevailing spirit of her creed: 'O Spirito Santo, o Deita eterna Cristo Amore! vieni nel mio cuore; per la tua potenza trailo a Te, mio Dio, e concedemi carita con timore.

Liberami, o Amore ineffabile, da ogni mal pensiero; riscaldami ed infiammami del tuo dolcissimo amore, sicche ogni pena mi sembri leggiera. Santo mio Padre e dolce mio Signore, ora aiutami in ogni mio ministero. Cristo amore. Cristo amore.' The reiteration of the word 'love' is most significant. It was the key-note of her whole theology, the mainspring of her life. In no merely figurative sense did she regard herself as the spouse of Christ, but dwelt upon the bliss, beyond all mortal happiness, which she enjoyed in supersensual communion with her Lord. It is easy to understand how such ideas might be, and have been, corrupted, when impressed on natures no less susceptible, but weaker and less gifted than S.

Catherine's.

[1] The part played in Italy by preachers of repentance and peace is among the most characteristic features of Italian history. On this subject see the Appendix to my 'Age of the Despots,' _Renaissance in Italy_, Part I.

One incident related by Catherine in a letter to Raymond, her confessor and biographer, exhibits the peculiar character of her influence in the most striking light. Nicola Tuldo, a citizen of Perugia, had been condemned to death for treason in the flower of his age. So terribly did the man rebel against his sentence, that he cursed G.o.d, and refused the consolations of religion. Priests visited him in vain; his heart was shut and sealed by the despair of leaving life in all the vigour of its prime. Then Catherine came and spoke to him: 'whence,' she says, 'he received such comfort that he confessed, and made me promise, by the love of G.o.d, to stand at the block beside him on the day of his execution.' By a few words, by the tenderness of her manner, and by the charm which women have, she had already touched the heart no priest could soften, and no threat of death or judgment terrify into contrition. Nor was this strange.

In our own days we have seen men open the secrets of their hearts to women, after repelling the advances of less touching sympathy.

Youths, cold and cynical enough among their brethren, have stood subdued like little children before her who spoke to them of love and faith and penitence and hope. The world has not lost its ladies of the race of S. Catherine, beautiful and pure and holy, who have suffered and sought peace with tears, and who have been appointed ministers of mercy for the worst and hardest of their fellow-men.

Such saints possess an efficacy even in the imposition of their hands; many a devotee, like Tuldo, would more willingly greet death if his S. Catherine were by to smile and lay her hands upon his head, and cry, 'Go forth, my servant, and fear not!' The chivalrous admiration for women mixes with religious awe to form the reverence which these saints inspire. Human and heavenly love, chaste and ecstatic, const.i.tute the secret of their power. Catherine then subdued the spirit of Tuldo and led him to the altar, where he received the communion for the first time in his life. His only remaining fear was that he might not have strength to face death bravely. Therefore he prayed Catherine, 'Stay with me, do not leave me; so it shall be well with me, and I shall die contented;' 'and,'

says the saint, 'he laid his head in the prison on my breast, and I said, ”Comfort thee, my brother, the block shall soon become thy marriage altar, the blood of Christ shall bathe thy sins away, and I will stand beside thee.”' When the hour came, she went and waited for him by the scaffold, meditating on Madonna and Catherine the saint of Alexandria. She laid her own neck on the block, and tried to picture to herself the pains and ecstasies of martyrdom. In her deep thought, time and place became annihilated; she forgot the eager crowd, and only prayed for Tuldo's soul and for herself. At length he came, walking 'like a gentle lamb,' and Catherine received him with the salutation of 'sweet brother.' She placed his head upon the block, and laid her hands upon him, and told him of the Lamb of G.o.d. The last words he uttered were the names of Jesus and of Catherine. Then the axe fell, and Catherine beheld his soul borne by angels into the regions of eternal love. When she recovered from her trance, she held his head within her hands; her dress was saturated with his blood, which she could scarcely bear to wash away, so deeply did she triumph in the death of him whom she had saved. The words of S. Catherine herself deserve to be read. The simplicity, freedom from self-consciousness, and fervent faith in the reality of all she did and said and saw, which they exhibit, convince us of her entire sincerity.

The supernatural element in the life of S. Catherine may be explained partly by the mythologising adoration of the people ready to find a miracle in every act of her they wors.h.i.+pped--partly by her own temperament and modes of life, which inclined her to ecstasy and fostered the faculty of seeing visions--partly by a pious misconception of the words of Christ and Bible phraseology.

To the first kind belong the wonders which are related of her early years, the story of the candle which burnt her veil without injuring her person, and the miracles performed by her body after death. Many childish incidents were treasured up which, had her life proved different, would have been forgotten, or have found their proper place among the catalogue of common things. Thus on one occasion, after hearing of the hermits of the Thebad, she took it into her head to retire into the wilderness, and chose for her dwelling one of the caverns in the sandstone rock which abound in Siena near the quarter where her father lived. We merely see in this event a sign of her monastic disposition, and a more than usual apt.i.tude for realising the ideas presented to her mind. But the old biographers relate how one celestial vision urged the childish hermit to forsake the world, and another bade her return to the duties of her home.

To the second kind we may refer the frequent communings with Christ and with the fathers of the Church, together with the other visions to which she frequently laid claim: nor must we omit the stigmata which she believed she had received from Christ. Catherine was const.i.tutionally inclined to hallucinations. At the age of six, before it was probable that a child should have laid claim to spiritual gifts which she did not possess, she burst into loud weeping because her little brother rudely distracted her attention from the brilliant forms of saints and angels which she traced among the clouds. Almost all children of a vivid imagination are apt to transfer the objects of their fancy to the world without them.

Goethe walked for hours in his enchanted gardens as a boy, and Alfieri tells us how he saw a company of angels in the choristers at Asti. Nor did S. Catherine omit any means of cultivating this faculty, and of preventing her splendid visions from fading away, as they almost always do, beneath the discipline of intellectual education and among the distractions of daily life. Believing simply in their heavenly origin, and receiving no secular training whatsoever, she walked surrounded by a spiritual world, environed, as her legend says, by angels. Her habits were calculated to foster this disposition: it is related that she took but little sleep, scarcely more than two hours at night, and that too on the bare ground; she ate nothing but vegetables and the sacred wafer of the host, entirely abjuring the use of wine and meat. This diet, combined with frequent fasts and severe ascetic discipline, depressed her physical forces, and her nervous system was thrown into a state of the highest exaltation. Thoughts became things, and ideas were projected from her vivid fancy upon the empty air around her. It was therefore no wonder that, after spending long hours in vigils and meditating always on the thought of Christ, she should have seemed to take the sacrament from His hands, to pace the chapel in communion with Him, to meet Him in the form of priest and beggar, to hear Him speaking to her as a friend. Once when the anguish of sin had plagued her with disturbing dreams, Christ came and gave her His own heart in exchange for hers. When lost in admiration before the cross at Pisa, she saw His five wounds stream with blood--five crimson rays smote her, pa.s.sed into her soul, and left their marks upon her hands and feet and side. The light of Christ's glory shone round about her, she partook of His martyrdom, and awaking from her trance she cried to Raymond, 'Behold! I bear in my body the marks of the Lord Jesus!'

This miracle had happened to S. Francis. It was regarded as the sign of fellows.h.i.+p with Christ, of worthiness to drink His cup, and to be baptised with His baptism. We find the same idea at least in the old Latin hymns:

Fac me plagis vulnerari-- Cruce hac inebriari-- Fac ut portem Christi mortem, Pa.s.sionis fac consortem, Et plagas recolere.

These are words from the 'Stabat Mater;' nor did S. Francis and S.

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