by Henry James
The railway journey from Florence to Rome has been altered both for the better and for the worse; for the better in that it has been shortened by a couple of hours; for the worse inasmuch as when about half the distance has been traversed the train deflects to the west and leaves the beautiful old cities of Assisi, Perugia, Terni, Narni, unvisited. Of old it was possible to call at these places, in a manner, from the window of the train; even if you didn’t stop, as you probably couldn’t, every time you passed, the immensely interesting way in which, like a loosened belt on an aged and shrunken person, their ample walls held them easily together was something well worth noting. Now, however, for compensation, the express train to Rome stops at Orvieto, and in consequence… In consequence what? What is the result of the stop of an express train at Orvieto? As I glibly wrote that sentence I suddenly paused, aware of the queer stuff I was uttering. That an express train would graze the base of the horrid purple mountain from the apex of which this dark old Catholic city uplifts the glittering front of its cathedral— that might have been foretold by a keen observer of contemporary manners. But that it would really have the grossness to hang about is a fact over which, as he records it, an inveterate, a perverse cherisher of the sense of the past order, the order still largely prevailing at the time of his first visit to Italy, may well make what is vulgarly called an ado. The train does stop at Orvieto, not very long, it is true, but long enough to let you out. The same phenomenon takes place on the following day, when, having visited the city, you get in again. I availed myself without scruple of both of these occasions, having formerly neglected to drive to the place in a post-chaise. But frankly, the railway-station being in the plain and the town on the summit of an extraordinary hill, you have time to forget the puffing indiscretion while you wind upwards to the city-gate. The position of Orvieto is superb—worthy of the “middle distance” of an eighteenth-century landscape. But, as every one knows, the splendid Cathedral is the proper attraction of the spot, which, indeed, save for this fine monument and for its craggy and crumbling ramparts, is a meanly arranged and, as Italian cities go, not particularly impressive little town. I spent a beautiful Sunday there and took in the charming church. I gave it my best attention, though on the whole I fear I found it inferior to its fame. A high concert of colour, however, is the densely carved front, richly covered with radiant mosaics. The old white marble of the sculptured portions is as softly yellow as ancient ivory; the large exceedingly bright pictures above them flashed and twinkled in the glorious weather. Very striking and interesting the theological frescoes of Luca Signorelli, though I have seen compositions of this general order that appealed to me more. Characteristically fresh, finally, the clear-faced saints and seraphs, in robes of pink and azure, whom Fra Angelico has painted upon the ceiling of the great chapel, along with a noble sitting figure—more expressive of movement than most of the creations of this pictorial peace-maker—of Christ in judgment. Yet the interest of the cathedral of Orvieto is mainly not the visible result, but the historical process that lies behind it; those three hundred years of the applied devotion of a people of which an American scholar has written an admirable account.[1]
1877.
[1] Charles Eliot Norton, Notes of Travel and Study in Italy.]
A ROMAN HOLIDAY
It is certainly sweet to be merry at the right moment; but the right moment hardly seems to me the ten days of the Roman Carnival. It was my rather cynical suspicion perhaps that they wouldn’t keep to my imagination the brilliant promise of legend; but I have been justified by the event and have been decidedly less conscious of the festal influences of the season than of the inalienable gravity of the place. There was a time when the Carnival was a serious matter—that is a heartily joyous one; but, thanks to the seven-league boots the kingdom of Italy has lately donned for the march of progress in quite other directions, the fashion of public revelry has fallen woefully out of step. The state of mind and manners under which the Carnival was kept in generous good faith I doubt if an American can exactly conceive: he can only say to himself that for a month in the year there must have been things—things considerably of humiliation—it was comfortable to forget. But now that Italy is made the Carnival is unmade; and we are not especially tempted to envy the attitude of a population who have lost their relish for play and not yet acquired to any striking extent an enthusiasm for work. The spectacle on the Corso has seemed to me, on the whole, an illustration of that great breach with the past of which Catholic Christendom felt the somewhat muffled shock in September, 1870. A traveller acquainted with the fully papal Rome, coming back any time during the past winter, must have immediately noticed that something momentous had happened— something hostile to the elements of picture and colour and “style.” My first warning was that ten minutes after my arrival I found myself face to face with a newspaper stand. The impossibility in the other days of having anything in the journalistic line but the Osservatore Romano and the Voce della Verità used to seem to me much connected with the extraordinary leisure of thought and stillness of mind to which the place admitted you. But now the slender piping of the Voice of Truth is stifled by the raucous note of eventide vendors of the Capitale, the Libertà and the Fanfulla; and Rome reading unexpurgated news is another Rome indeed. For every subscriber to the Libertà there may well be an antique masker and reveller less. As striking a sign of the new régime is the extraordinary increase of population. The Corso was always a well-filled street, but now it’s a perpetual crush. I never cease to wonder where the new-comers are lodged, and how such spotless flowers of fashion as the gentlemen who stare at the carriages can bloom in the atmosphere of those camere mobiliate of which I have had glimpses. This, however, is their own question, and bravely enough they meet it. They proclaimed somehow, to the first freshness of my wonder, as I say, that by force of numbers Rome had been secularised. An Italian dandy is a figure visually to reckon with, but these goodly throngs of them scarce offered compensation for the absent monsignori, treading the streets in their purple stockings and followed by the solemn servants who returned on their behalf the bows of the meaner sort; for the mourning gear of the cardinals’ coaches that formerly glittered with scarlet and swung with the weight of the footmen clinging behind; for the certainty that you’ll not, by the best of traveller’s luck, meet the Pope sitting deep in the shadow of his great chariot with uplifted fingers like some inaccessible idol in his shrine. You may meet the King indeed, who is as ugly, as imposingly ugly, as some idols, though not so inaccessible. The other day as I passed the Quirinal he drove up in a low carriage with a single attendant; and a group of men and women who had been waiting near the gate rushed at him with a number of folded papers. The carriage slackened pace and he pocketed their offerings with a business- like air—hat of a good-natured man accepting handbills at a street-corner. Here was a monarch at his palace gate receiving petitions from his subjects—being adjured to right their wrongs. The scene ought to have thrilled me, but somehow it had no more intensity than a woodcut in an illustrated newspaper. Homely I should call it at most; admirably so, certainly, for there were lately few sovereigns standing, I believe, with whom their people enjoyed these filial hand-to-hand relations. The King this year, however, has had as little to do with the Carnival as the Pope, and the innkeepers and Americans have marked it for their own.
It was advertised to begin at half-past two o’clock of a certain Saturday, and punctually at the stroke of the hour, from my room across a wide court, I heard a sudden multiplication of sounds and confusion of tongues in the Corso. I was writing to a friend for whom I cared more than for any mere romp; but as the minutes elapsed and the hubbub deepened curiosity got the better of affection, and I remembered that I was really within eye-shot of an affair the fame of which had ministered to the daydreams of my infancy. I used to have a scrap-book with a coloured print of the starting of the bedizened wild horses, and the use of a library rich i
n keepsakes and annuals with a frontispiece commonly of a masked lady in a balcony, the heroine of a delightful tale further on. Agitated by these tender memories I descended into the street; but I confess I looked in vain for a masked lady who might serve as a frontispiece, in vain for any object whatever that might adorn a tale. Masked and muffled ladies there were in abundance; but their masks were of ugly wire, perfectly resembling the little covers placed upon strong cheese in German hotels, and their drapery was a shabby water-proof with the hood pulled over their chignons. They were armed with great tin scoops or funnels, with which they solemnly shovelled lime and flour out of bushel-baskets and down on the heads of the people in the street. They were packed into balconies all the way along the straight vista of the Corso, in which their calcareous shower maintained a dense, gritty, unpalatable fog. The crowd was compact in the street, and the Americans in it were tossing back confetti out of great satchels hung round their necks. It was quite the “you’re another” sort of repartee, and less seasoned than I had hoped with the airy mockery tradition hangs about this festival. The scene was striking, in a word; but somehow not as I had dreamed of its being. I stood regardful, I suppose, but with a peculiarly tempting blankness of visage, for in a moment I received half a bushel of flour on my too-philosophic head. Decidedly it was an ignoble form of humour. I shook my ears like an emergent diver, and had a sudden vision of how still and sunny and solemn, how peculiarly and undisturbedly themselves, how secure from any intrusion less sympathetic than one’s own, certain outlying parts of Rome must just then be. The Carnival had received its deathblow in my imagination; and it has been ever since but a thin and dusky ghost of pleasure that has flitted at intervals in and out of my consciousness.
I turned my back accordingly on the Corso and wandered away to the grass-grown quarters delightfully free even from the possibility of a fellow-countryman. And so having set myself an example I have been keeping Carnival by strolling perversely along the silent circumference of Rome. I have doubtless lost a great deal. The Princess Margaret has occupied a balcony opposite the open space which leads into Via Condotti and, I believe, like the discreet princess she is, has dealt in no missiles but bonbons, bouquets and white doves. I would have waited half an hour any day to see the Princess Margaret hold a dove on her forefinger; but I never chanced to notice any preparation for that effect. And yet do what you will you can’t really elude the Carnival. As the days elapse it filters down into the manners of the common people, and before the week is over the very beggars at the church-doors seem to have gone to the expense of a domino. When you meet these specimens of dingy drollery capering about in dusky back-streets at all hours of the day and night, meet them flitting out of black doorways between the greasy groups that cluster about Roman thresholds, you feel that a love of “pranks,” the more vivid the better, must from far back have been implanted in the Roman temperament with a strong hand. An unsophisticated American is wonderstruck at the number of persons, of every age and various conditions, whom it costs nothing in the nature of an ingenuous blush to walk up and down the streets in the costume of a theatrical supernumerary. Fathers of families do it at the head of an admiring progeniture; aunts and uncles and grandmothers do it; all the family does it, with varying splendour but with the same good conscience. “A pack of babies!” the doubtless too self- conscious alien pronounces it for its pains, and tries to imagine himself strutting along Broadway in a battered tin helmet and a pair of yellow tights. Our vices are certainly different; it takes those of the innocent sort to be so ridiculous. A self- consciousness lapsing so easily, in fine, strikes me as so near a relation to amenity, urbanity and general gracefulness that, for myself, I should be sorry to lay a tax on it, lest these other commodities should also cease to come to market.
I was rewarded, when I had turned away with my ears full of flour, by a glimpse of an intenser life than the dingy foolery of the Corso. I walked down by the back streets to the steps mounting to the Capitol—that long inclined plane, rather, broken at every two paces, which is the unfailing disappointment, I believe, of tourists primed for retrospective raptures. Certainly the Capitol seen from this side isn’t commanding. The hill is so low, the ascent so narrow, Michael Angelo’s architecture in the quadrangle at the top so meagre, the whole place somehow so much more of a mole-hill than a mountain, that for the first ten minutes of your standing there Roman history seems suddenly to have sunk through a trap-door. It emerges however on the other side, in the Forum; and here meanwhile, if you get no sense of the sublime, you get gradually a sense of exquisite composition. Nowhere in Rome is more colour, more charm, more sport for the eye. The mild incline, during the winter months, is always covered with lounging sun-seekers, and especially with those more constantly obvious members of the Roman population—beggars, soldiers, monks and tourists. The beggars and peasants lie kicking their heels along that grandest of loafing-places the great steps of the Ara Coeli. The dwarfish look of the Capitol is intensified, I think, by the neighbourhood of this huge blank staircase, mouldering away in disuse, the weeds thick in its crevices, and climbing to the rudely solemn facade of the church. The sunshine glares on this great unfinished wall only to light up its featureless despair, its expression of conscious, irremediable incompleteness. Sometimes, massing its rusty screen against the deep blue sky, with the little cross and the sculptured porch casting a clear-cut shadow on the bricks, it seems to have even more than a Roman desolation, it confusedly suggests Spain and Africa—lands with no latent risorgimenti, with absolutely nothing but a fatal past. The legendary wolf of Rome has lately been accommodated with a little artificial grotto, among the cacti and the palms, in the fantastic triangular garden squeezed between the steps of the church and the ascent to the Capitol, where she holds a perpetual levee and “draws” apparently as powerfully as the Pope himself. Above, in the piazzetta before the stuccoed palace which rises so jauntily on a basement of thrice its magnitude, are more loungers and knitters in the sun, seated round the massively inscribed base of the statue of Marcus Aurelius. Hawthorne has perfectly expressed the attitude of this admirable figure in saying that it extends its arm with “a command which is in itself a benediction.” I doubt if any statue of king or captain in the public places of the world has more to commend it to the general heart. Irrecoverable simplicity—residing so in irrecoverable Style—has no sturdier representative. Here is an impression that the sculptors of the last three hundred years have been laboriously trying to reproduce; but contrasted with this mild old monarch their prancing horsemen suggest a succession of riding-masters taking out young ladies’ schools. The admirably human character of the figure survives the rusty decomposition of the bronze and the slight “debasement” of the art; and one may call it singular that in the capital of Christendom the portrait most suggestive of a Christian conscience is that of a pagan emperor.
