The Complete Works of Henry James

by Henry James

  You recover in some degree your stifled hopes of sublimity as you pass beyond the palace and take your choice of either curving slope to descend into the Forum. Then you see that the little stuccoed edifice is but a modern excrescence on the mighty cliff of a primitive construction, whose great squares of porous tufa, as they underlie each other, seem to resolve themselves back into the colossal cohesion of unhewn rock. There are prodigious strangenesses in the union of this airy and comparatively fresh- faced superstructure and these deep-plunging, hoary foundations; and few things in Rome are more entertaining to the eye than to measure the long plumb-line which drops from the inhabited windows of the palace, with their little over-peeping balconies, their muslin curtains and their bird-cages, down to the rugged constructional work of the Republic. In the Forum proper the sublime is eclipsed again, though the late extension of the excavations gives a chance for it.

  Nothing in Rome helps your fancy to a more vigorous backward flight than to lounge on a sunny day over the railing which guards the great central researches. It “says” more things to you than you can repeat to see the past, the ancient world, as you stand there, bodily turned up with the spade and transformed from an immaterial, inaccessible fact of time into a matter of soils and surfaces. The pleasure is the same—in kind—as what you enjoy of Pompeii, and the pain the same. It wasn’t here, however, that I found my compensation for forfeiting the spectacle on the Corso, but in a little church at the end of the narrow byway which diverges up the Palatine from just beside the Arch of Titus. This byway leads you between high walls, then takes a bend and introduces you to a long row of rusty, dusty little pictures of the stations of the cross. Beyond these stands a small church with a front so modest that you hardly recognise it till you see the leather curtain. I never see a leather curtain without lifting it; it is sure to cover a constituted scene of some sort—good, bad or indifferent. The scene this time was meagre—whitewash and tarnished candlesticks and mouldy muslin flowers being its principal features. I shouldn’t have remained if I hadn’t been struck with the attitude of the single worshipper—a young priest kneeling before one of the sidealtars, who, as I entered, lifted his head and gave me a sidelong look so charged with the languor of devotion that he immediately became an object of interest. He was visiting each of the altars in turn and kissing the balustrade beneath them. He was alone in the church, and indeed in the whole region. There were no beggars even at the door; they were plying their trade on the skirts of the Carnival. In the entirely deserted place he alone knelt for religion, and as I sat respectfully by it seemed to me I could hear in the perfect silence the far-away uproar of the maskers. It was my late impression of these frivolous people, I suppose, joined with the extraordinary gravity of the young priest’s face- -his pious fatigue, his droning prayer and his isolation—that gave me just then and there a supreme vision of the religious passion, its privations and resignations and exhaustions and its terribly small share of amusement. He was young and strong and evidently of not too refined a fibre to enjoy the Carnival; but, planted there with his face pale with fasting and his knees stiff with praying, he seemed so stern a satire on it and on the crazy thousands who were preferring it to his way, that I half expected to see some heavenly portent out of a monastic legend come down and confirm his choice. Yet I confess that though I wasn’t enamoured of the Carnival myself, his seemed a grim preference and this forswearing of the world a terrible game—a gaining one only if your zeal never falters; a hard fight when it does. In such an hour, to a stout young fellow like the hero of my anecdote, the smell of incense must seem horribly stale and the muslin flowers and gilt candlesticks to figure no great bribe. And it wouldn’t have helped him much to think that not so very far away, just beyond the Forum, in the Corso, there was sport for the million, and for nothing. I doubt on the other hand whether my young priest had thought of this. He had made himself a temple out of the very elements of his innocence, and his prayers followed each other too fast for the tempter to slip in a whisper. And so, as I say, I found a solider fact of human nature than the love of coriandoli.

  One of course never passes the Colosseum without paying it one’s respects—without going in under one of the hundred portals and crossing the long oval and sitting down a while, generally at the foot of the cross in the centre. I always feel, as I do so, as if I were seated in the depths of some Alpine valley. The upper portions of the side toward the Esquiline look as remote and lonely as an Alpine ridge, and you raise your eyes to their rugged sky-line, drinking in the sun and silvered by the blue air, with much the same feeling with which you would take in a grey cliff on which an eagle might lodge. This roughly mountainous quality of the great ruin is its chief interest; beauty of detail has pretty well vanished, especially since the high-growing wild-flowers have been plucked away by the new government, whose functionaries, surely, at certain points of their task, must have felt as if they shared the dreadful trade of those who gather samphire. Even if you are on your way to the Lateran you won’t grudge the twenty minutes it will take you, on leaving the Colosseum, to turn away under the Arch of Constantine, whose noble battered bas-reliefs, with the chain of tragic statues—fettered, drooping barbarians—round its summit, I assume you to have profoundly admired, toward the piazzetta of the church of San Giovanni e Paolo, on the slope of Caelian. No spot in Rome can show a cluster of more charming accidents. The ancient brick apse of the church peeps down into the trees of the little wooded walk before the neighbouring church of San Gregorio, intensely venerable beneath its excessive modernisation; and a series of heavy brick buttresses, flying across to an opposite wall, overarches the short, steep, paved passage which leads into the small square. This is flanked on one side by the long mediaeval portico of the church of the two saints, sustained by eight time-blackened columns of granite and marble. On another rise the great scarce-windowed walls of a Passionist convent, and on the third the portals of a grand villa, whose tall porter, with his cockade and silver-topped staff, standing sublime behind his grating, seems a kind of mundane St. Peter, I suppose, to the beggars who sit at the church door or lie in the sun along the farther slope which leads to the gate of the convent. The place always seems to me the perfection of an out-of-the-way corner—a place you would think twice before telling people about, lest you should find them there the next time you were to go. It is such a group of objects, singly and in their happy combination, as one must come to Rome to find at one’s house door; but what makes it peculiarly a picture is the beautiful dark red campanile of the church, which stands embedded in the mass of the convent. It begins, as so many things in Rome begin, with a stout foundation of antique travertine, and rises high, in delicately quaint mediaeval brickwork—little tiers and apertures sustained on miniature columns and adorned with small cracked slabs of green and yellow marble, inserted almost at random. When there are three or four brown-breasted contadini sleeping in the sun before the convent doors, and a departing monk leading his shadow down over them, I think you will not find anything in Rome more sketchable.

  If you stop, however, to observe everything worthy of your water- colours you will never reach St. John Lateran. My business was much less with the interior of that vast and empty, that cold clean temple, which I have never found peculiarly interesting, than with certain charming features of its surrounding precinct— the crooked old court beside it, which admits you to the Baptistery and to a delightful rear-view of the queer architectural odds and ends that may in Rome compose a florid ecclesiastical façade. There are more of these, a stranger jumble of chance detail, of lurking recesses and wanton projections and inexplicable windows, than I have memory or phrase for; but the gem of the collection is the oddly perched peaked turret, with its yellow travertine welded upon the rusty brickwork, which was not meant to be suspected, and the brickwork retreating beneath and leaving it in the odd position of a tower under which you may see the sky. As to the great front of the church overlo
oking the Porta San Giovanni, you are not admitted behind the scenes; the term is quite in keeping, for the architecture has a vastly theatrical air. It is extremely imposing—that of St. Peter’s alone is more so; and when from far off on the Campagna you see the colossal images of the mitred saints along the top standing distinct against the sky, you forget their coarse construction and their inflated draperies. The view from the great space which stretches from the church steps to the city wall is the very prince of views. Just beside you, beyond the great alcove of mosaic, is the Scala Santa, the marble staircase which (says the legend) Christ descended under the weight of Pilate’s judgment, and which all Christians must for ever ascend on their knees; before you is the city gate which opens upon the Via Appia Nuova, the long gaunt file of arches of the Claudian aqueduct, their jagged ridge stretching away like the vertebral column of some monstrous mouldering skeleton, and upon the blooming brown and purple flats and dells of the Campagna and the glowing blue of the Alban Mountains, spotted with their white, high-nestling towns; while to your left is the great grassy space, lined with dwarfish mulberry-trees, which stretches across to the damp little sister-basilica of Santa Croce in Gerusalemme. During a former visit to Rome I lost my heart to this idle tract,[1]

  [1] Utterly overbuilt and gone—1909.]

  and wasted much time in sitting on the steps of the church and watching certain white-cowled friars who were sure to be passing there for the delight of my eyes. There are fewer friars now, and there are a great many of the king’s recruits, who inhabit the ex-conventual barracks adjoining Santa Croce and are led forward to practise their goose-step on the sunny turf. Here too the poor old cardinals who are no longer to be seen on the Pincio descend from their mourning-coaches and relax their venerable knees. These members alone still testify to the traditional splendour of the princes of the Church; for as they advance the lifted black petticoat reveals a flash of scarlet stockings and makes you groan at the victory of civilisation over colour.

  [Illustration: THE FAÇADE OF ST. JOHN LATERAN, ROME.]

  If St. John Lateran disappoints you internally, you have an easy compensation in pacing the long lane which connects it with Santa Maria Maggiore and entering the singularly perfect nave of that most delightful of churches. The first day of my stay in Rome under the old dispensation I spent in wandering at random through the city, with accident for my valet-de-place. It served me to perfection and introduced me to the best things; among others to an immediate happy relation with Santa Maria Maggiore. First impressions, memorable impressions, are generally irrecoverable; they often leave one the wiser, but they rarely return in the same form. I remember, of my coming uninformed and unprepared into the place of worship and of curiosity that I have named, only that I sat for half an hour on the edge of the base of one of the marble columns of the beautiful nave and enjoyed a perfect revel of—what shall I call it?—taste, intelligence, fancy, perceptive emotion? The place proved so endlessly suggestive that perception became a throbbing confusion of images, and I departed with a sense of knowing a good deal that is not set down in Murray. I have seated myself more than once again at the base of the same column; but you live your life only once, the parts as well as the whole. The obvious charm of the church is the elegant grandeur of the nave—its perfect shapeliness and its rich simplicity, its long double row of white marble columns and its high flat roof, embossed with intricate gildings and mouldings. It opens into a choir of an extraordinary splendour of effect, which I recommend you to look out for of a fine afternoon. At such a time the glowing western light, entering the high windows of the tribune, kindles the scattered masses of colour into sombre bright-ness, scintillates on the great solemn mosaic of the vault, touches the porphyry columns of the superb baldachino with ruby lights, and buries its shining shafts in the deep-toned shadows that hang about frescoes and sculptures and mouldings. The deeper charm even than in such things, however, is the social or historic note or tone or atmosphere of the church—I fumble, you see, for my right expression; the sense it gives you, in common with most of the Roman churches, and more than any of them, of having been prayed in for several centuries by an endlessly curious and complex society. It takes no great attention to let it come to you that the authority of Italian Catholicism has lapsed not a little in these days; not less also perhaps than to feel that, as they stand, these deserted temples were the fruit of a society leavened through and through by ecclesiastical manners, and that they formed for ages the constant background of the human drama. They are, as one may say, the churchiest churches in Europe—the fullest of gathered memories, of the experience of their office. There’s not a figure one has read of in old-world annals that isn’t to be imagined on proper occasion kneeling before the lamp-decked Confession beneath the altar of Santa Maria Maggiore. One sees after all, however, even among the most palpable realities, very much what the play of one’s imagination projects there; and I present my remarks simply as a reminder that one’s constant excursions into these places are not the least interesting episodes of one’s walks in Rome.

  I had meant to give a simple illustration of the church-habit, so to speak, but I have given it at such a length as leaves scant space to touch on the innumerable topics brushed by the pen that begins to take Roman notes. It is by the aimless flânerie which leaves you free to follow capriciously every hint of entertainment that you get to know Rome. The greater part of the life about you goes on in the streets; and for an observer fresh from a country in which town scenery is at the least monotonous incident and character and picture seem to abound. I become conscious with compunction, let me hasten to add, that I have launched myself thus on the subject of Roman churches and Roman walks without so much as a preliminary allusion to St. Peter’s. One is apt to proceed thither on rainy days with intentions of exercise—to put the case only at that—and to carry these out body and mind. Taken as a walk not less than as a church, St. Peter’s of course reigns alone. Even for the profane “constitutional” it serves where the Boulevards, where Piccadilly and Broadway, fall short, and if it didn’t offer to our use the grandest area in the world it would still offer the most diverting. Few great works of art last longer to the curiosity, to the perpetually transcended attention. You think you have taken the whole thing in, but it expands, it rises sublime again, and leaves your measure itself poor. You never let the ponderous leather curtain bang down behind you—your weak lift of a scant edge of whose padded vastness resembles the liberty taken in folding back the parchment corner of some mighty folio page— without feeling all former visits to have been but missed attempts at apprehension and the actual to achieve your first real possession. The conventional question is ever as to whether one hasn’t been “disappointed in the size,” but a few honest folk here and there, I hope, will never cease to say no. The place struck me from the first as the hugest thing conceivable—a real exaltation of one’s idea of space; so that one’s entrance, even from the great empty square which either glares beneath the deep blue sky or makes of the cool far-cast shadow of the immense front something that resembles a big slate-coloured country on a map, seems not so much a going in somewhere as a going out. The mere man of pleasure in quest of new sensations might well not know where to better his encounter there of the sublime shock that brings him, within the threshold, to an immediate gasping pause. There are days when the vast nave looks mysteriously vaster than on others and the gorgeous baldachino a longer journey beyond the far-spreading tessellated plain of the pavement, and when the light has yet a quality which lets things loom their largest, while the scattered figures—I mean the human, for there are plenty of others—mark happily the scale of items and parts. Then you have only to stroll and stroll and gaze and gaze; to watch the glorious altar-canopy lift its bronze architecture, its colossal embroidered contortions, like a temple within a temple, and feel yourself, at the bottom of the abysmal shaft of the dome, dwindle to a crawling dot.

  Much of the constituted beauty re
sides in the fact that it is all general beauty, that you are appealed to by no specific details, or that these at least, practically never importunate, are as taken for granted as the lieutenants and captains are taken for granted in a great standing army—among whom indeed individual aspects may figure here the rather shifting range of decorative dignity in which details, when observed, often prove poor (though never not massive and substantially precious) and sometimes prove ridiculous. The sculptures, with the sole exception of Michael Angelo’s ineffable “Pieta,” which lurks obscurely in a side- chapel—this indeed to my sense the rarest artistic