Part 7
To the Western eye it is unenterprising and rather shabby. The stable comfort of Amritsar stops short at the good brick walls; inside, the shops are bare brick and plaster. There is nothing in the least imposing about it. “Chunder Buksh, Dealer,” says one placard, and it would be hard to say what else he could call himself; for his stock seems to consist of one fine carpet, some brass pots, and a towel. Above him is “Ali Mohammed, Barrister-at-Law,” in a windowless, torn-blinded office, which you would otherwise take for the attic of Chunder Buksh’s assistant. But compared with the rest of India, Amritsar is a model of wellbeing. It is dusty, but otherwise almost clean; the streets, of course, are full of bullocks and buffaloes, but it seems rare that animals share their bed with men; there are plenty of people all but naked, but it is rather from choice or religious enthusiasm than of necessity. The trousered ladies, strolling with trousered babies on their hips or smoking hubble-bubbles on shop counters, wear silver in their blue-black hair, pearls in their noses, gold in their ears; they jingle with locked-up capital. Finally, there is a Jubilee statue of the Queen, and a clock-tower for all the world like an English borough’s. But besides these and the Government offices and the railway-station there is hardly a whisper from the West in the town; and in Amritsar you begin to conceive a new respect for India.
The stream in the streets sets steadily towards the Golden Temple. From the heavy-browed city gate to the holy pool the winding alleys are splashed with all the familiar hues--orange outshining lemon and emerald throttling ultramarine. Following the stalwart, bearded pilgrims, in the midst of the city of shopkeepers you suddenly break into a wide square: within it, bordered by a marble pavement--white, black, and umber--a green lake dances in the sunlight; and in the midst of that, mirrored in the pool--you look through your eyelashes, for the hot rays fling back sevenfold-heated, blinding--gleam walls and roofs and cupolas of sheer gold.
A minute or two you blink and stare, then you see that it is a small temple on an island with a causeway leading to it from under an arch. And after the first blink and stare your notions of beauty rise up and protest against it. The temple is neither imposing by size nor winsome by proportion. It has two stories--the lower of marble, inlaid, like the marble of Agra, with birds and beasts and flowers, but with none of Agra’s grace and refinement; all above it is of copper-gilt. Above the second story rises something half-cupola, half-dome, but it is not in the middle; there are smaller cupolas at the side overlooking the causeway, and others smaller still at the far side. The whole temple is smaller than St. Clement Danes, and a little building has no right to be irregular. If the Taj Mahal, you say, which is three times this size, can take the trouble to be symmetrical--well, if this is the masterpiece of modern India--as for the gold, it blinds you for the first moment and amuses you for the second; but you might as well ask beauty of a heliograph.
Nevertheless, do not go away, for you will hardly see anything more Indian. Outside the gate they show you a Government ordinance that everybody must either conform to the religious customs of the place or forbear to indulge his curiosity; you bow, and a bearded giant, who might be a high-priest for dignity, takes off your boots and ties on silk slippers instead. You leave your cigar-case behind you: tobacco must not defile the holy place. Then, behind a white-bearded policeman--who performs the triple function of guiding, preventing you from doing anything impious, and clearing worshippers out of the way before you--you start forth to see.
The pilgrims shuffle on eagerly round the pavement to the great gate before the causeway. On a gilt tablet, in English and Punjabi, stands the record of a miracle: how that a great light from heaven fell before the holy book, and then was caught up into heaven again, whence the learned augured much blessing upon the British Raj. Past the gate they press without turning the head, though it is carved and pictured over every inch. On one side of the entrance a marble tablet shows the legend XXXV Sikhs and something in Punjabi. From the gate you issue on to the causeway. It also is flagged with marble, and lined with gilded lamp-posts; but the lamps above the gold are that crass-blue and green-coloured glass of the suburban builder, and more than one hangs broken. So you come to the sanctuary itself--a lofty chamber with four open doors of chased silver. Within sit three priests on the floor, under a canopy of blue and scarlet, before a low ottoman draped in crimson and green and yellow. The high-priest, eagle-eyed and long black-bearded, reads continually in a loud voice from the Granth; beside him sits one with a gilt-handled wisk and fans the sacred book. At another side sit two musicians: one twangs a sort of one-stringed mandoline, one thrums a tom-tom. Before the Granth lies a cloth; and each believer, crouching in, flings on it flowers or cowries or copper coins for his offering. To the white man they bring what looks like a dry half-orange or candied citron, only white; it is made of sugar, and the white man responds with the offering of a rupee. The walls about this strange worship blaze with blue and red and gold in frets and scrolls and flower-tendrils; above are chambers and galleries of the same and studded mirrors; in one more than holy room are brooms made of peacocks’ feathers wherewith alone it may be swept.
That is the great shrine of all; but there is much else. All round the lake are palaces of stone and white marble belonging to the great Sikh chiefs who came here to worship. Before them, on the pavement, men squatting under canvas screens hawk flowers--lotus, jasmine, marigold, or scabious--to be offered before the Scripture. In one of the palaces, which matches the temple with a gilt dome of its own, you see a glass case; within it, under crimson silk, rest the sword and mace of some old Sikh Boanerges, mighty in prayer as in battle. Then there is a tower temple of eight stories, dedicated to a bygone saint and miracle-worker, the lower chamber aflame with paint and gold. As the policeman enters he touches the step with his finger; a woman in violet trousers flings a flower on to a cloth and ottoman like that of the central shrine; a woman in green-and-gold trousers places a bread-cake before it and lays her forehead on the marble sill; others grovel and shampoo it with their hands. The next thing you come to is a plain shed with a dynamo that supplies the shrines and gardens with electric light. After that a group of naked fakirs, powdered white with ashes, with long mud-matted hair and mad eyes. Then a door, fast closed and seeming to lead nowhither, with a tiny wreath of marigolds hung on it.
Everywhere the same grotesque contradictions--splendour and squalor, divinity and dirt, superstition and manliness. The Western mind can make nothing of it, cannot bring it into a focus. You simply hold your head, and say that this is the East, and you are of the West. In the treasury above the gate are silver staves and gilt maces, canopies of gold and diadems of pearls and diamonds. In the sacred, putrid lake rot flowers. A fakir standing before an enclosure drones in a full voice words you do not understand, like a psalm without any end to it: the refrain, after every half-dozen words, sounds like “Hullah hah leay.” Inside the shrine the high-priest never ceases to intone the Granth, nor the other priest to fan it, nor the musicians to tinkle and thrum; and in and out that holy place fly clouds of pigeons, perching on the canopy and fouling the growing pile of offerings before the ottoman. At every turn you come on little shrines with books on silken cushions and prostrate adorers. A calf, unchecked, is trying to lick the gold off the great gateway.
THE GIRALDA
ΤΗÉΟΡΗΙLΕ GAUTIER
The Giralda, which serves as a campanila to the cathedral, and rises above all the spires of the town, is an old Moorish tower, erected by an Arabian architect, named Geber or Guever, who invented algebra, which was called after him. The appearance of the tower is charming, and very original; the rose-coloured bricks and the white stone of which it is built, give it an air of gaiety and youth, which forms a strange contrast with the date of its erection, which extends as far back as the year 1000, a very respectable age, at which a tower may well be allowed to have a wrinkle or two and be excused for not being remarkable for a fresh complexion. The Giralda in its present state is not less than three hundred and fifty feet high, while each side is fifty feet broad. Up to a certain height the walls are perfectly even; there are then rows of Moorish windows with balconies, trefoils, and small white marble columns, surrounded by large lozenge-shaped brick panels. The tower formerly ended in a roof of variously coloured varnished tiles, on which was an iron bar, ornamented with four gilt metal balls of a prodigious size. This roof was removed in 1568 by the architect Francisco Ruiz, who raised the daughter of the Moor Guever one hundred feet higher in the pure air of heaven, so that his bronze statue might overlook the sierras, and speak with the angels who passed. The feat of building a belfry on a tower was in perfect keeping with the intentions of the members composing that admirable chapter who wished posterity to imagine they were mad. The additions of Francisco Ruiz consist of three stories; the first of these is pierced with windows, in whose embrasures are hung bells; the second, surrounded by an open balustrade, bears on the cornice of each of its sides, these words--_Turris fortissima nomen Domini_; and the third is a kind of cupola or lantern, on which turns a gigantic gilt bronze figure of Faith, holding a palm in one hand and a standard in the other, and serving as a weathercock, thereby justifying the name of Giralda given to the tower. This statue is by Bartholomew Morel. It can be seen at a very great distance; and when it glitters through the azure atmosphere, really looks like a seraph lounging in the air.
[Illustration: THE GIRALDA, SEVILLE, SPAIN.]
You ascend the Giralda by a series of inclined ramps, so easy and gentle, that two men on horseback could very well ride up to the summit, whence you enjoy an admirable view. At your feet lies Seville, brilliantly white, with its spires and towers, endeavouring, but in vain, to reach the rose-coloured brick girdle of the Giralda. Beyond these stretches the plain, through which the Guadalquiver flows, like a piece of watered silk, and scattered around are Santiponce, Algaba, and other villages. Quite in the background is the Sierra Morena, with its outlines sharply marked, in spite of the distance, so great is the transparency of the air in this admirable country. On the opposite side, the Sierras de Gibram, Zaara and Moron, raise their bristling forms, tinged with the richest hues of lapis lazuli and amethyst, and completing this magnificent panorama, which is inundated with light, sunshine and dazzling splendour.
A great number of fragments of columns, shaped into posts and connected with each other by chains, except where spaces are left for persons to pass, surround the cathedral. Some of these columns are antique, and come either from the ruins of Italica, or from the remains of the ancient mosque, whose former site is now occupied by the cathedral, and of which the only remaining vestiges are the Giralda, a few old walls, and one or two arches, one of which serves as the entrance to the courtyard _de los Nanjeros_. The _Longa_ (Exchange) is a large and perfectly regular edifice, built by the heavy and wearisome Herrera, that architect of _ennui_, to whom we owe the Escurial, which is decidedly the most melancholy building in the world; the Longa, also, like the cathedral, is surrounded by the same description of posts. It is completely isolated and presents four similar façades; it stands between the cathedral and the Alcazar. In it are preserved the archives of America, and the correspondence of Christopher Columbus, Pizarro and Fernando Cortez; but all these treasures are guarded by such savage dragons, that we were obliged to content ourselves with looking at the outside of the pasteboard boxes and portfolios, which are stowed away in mahogany compartments, like the goods in a drapers’ shop. It would be a most easy thing to place five or six of the most precious autographs in glass cases, and thus satisfy the very legitimate curiosity of travellers.
[Illustration: THE CATHEDRAL OF MONREALE, ITALY.]
THE CATHEDRAL OF MONREALE
JOHN ADDINGTON SYMONDS
Sicily under the Normans offered the spectacle of a singularly hybrid civilization. Christians and Northmen, adopting the habits and imbibing the culture of their Musulman subjects, ruled a mixed population of Greeks, Arabs, Berbers, and Italians. The language of the princes was French; that of the Christians in their territory, Greek and Latin; that of their Mahommedan subjects, Arabic. At the same time the Scandinavian Sultans of Palermo did not cease to play an active part in the affairs, both civil and ecclesiastical, of Europe. The children of the Vikings, though they spent their leisure in harems, exercised, as hereditary Legates of the Holy See, a peculiar jurisdiction in the Church of Sicily. They dispensed benefices to the clergy, and assumed the mitre and dalmatic, together with the sceptre and the crown, as symbols of their authority in Church as well as State. As a consequence of this confusion of nationalities in Sicily, we find French and English ecclesiastics mingling at court with Moorish freedmen and Oriental odalisques, Apulian captains fraternizing with Greek corsairs, Jewish physicians in attendance on the person of the prince, and Arabian poets eloquent in his praises. The very money with which Roger subsidized his Italian allies, was stamped with Cuphic letters, and there is reason to believe that the reproach against Frederick of being a false coiner arose from his adopting the Eastern device of plating copper pieces to pass for silver. The commander of Roger’s navies and his chief minister of state was styled, according to Oriental usage, Emir or Ammiraglio. George of Antioch, who swept the shores of Africa, the Morea, and the Black Sea, in his service, was a Christian of the Greek Church, who had previously held an office of finance under Temim Prince of Mehdia. The workers in his silk factories were slaves, from Thebes and Corinth. The pages of his palace were Sicilian or African eunuchs. His charters ran in Arabic as well as Greek and Latin. His jewellers engraved the rough gems of the Orient with Christian mottoes in Semitic characters.[5] His architects were Musulmans who adapted their native style to the requirements of Christian ritual, and inscribed the walls of cathedrals with Catholic legends in the Cuphic language. The predominant characteristic of Palermo was Orientalism. Religious toleration was extended to the Musulmans, so that the two creeds, Christian and Mahommedan, flourished side by side.
At Palermo, Europe saw the first instance of a court not wholly unlike that which Versailles afterwards became. The intrigues which endangered the throne and liberty of William the Bad, and which perplexed the policy of William the Good, were court-conspiracies of a kind common enough at Constantinople. In this court life men of letters and erudition played a part three centuries before Petrarch taught the princes of Italy to respect the pen of a poet. King Roger, of whom the court geographer Edrisi writes that “he did more sleeping than any other man waking,” was surrounded during his leisure moments, beneath the palm-groves of Favara, with musicians, historians, travellers, mathematicians, poets, and astrologers of Oriental breeding.
The architectural works of the Normans in Palermo reveal the same ascendancy of Arab culture. San Giovanni degli Eremiti, with its low white rounded domes, is nothing more or less than a little mosque adapted to the rites of Christians. The country palaces of the Zisa and the Cuba, built by the two Williams, retain their ancient Moorish character, standing beneath the fretted arches of the hall of the Zisa, through which a fountain flows within a margin of carved marble, and looking on the landscape from its open porch, we only need to reconstruct in fancy the green gardens and orange-groves, where fair-haired Normans whiled away their hours among black-eyed odalisques and graceful singing boys from Persia. Amid a wild tangle of olive and lemon trees overgrown with scarlet passion-flowers the pavilion of the Cubola, built of hewn stone and open at each of its four sides, still stands much as it stood when William II paced through flowers from his palace of the Cuba, to enjoy the freshness of the evening by the side of its fountain. The views from all these Saracenic villas over the fruitful valley of the Golden Horn, and the turrets of Palermo, and the mountains and the distant sea, are ineffably delightful. When the palaces were new--when the gilding and the frescoes still shone upon their honeycombed ceilings, when their mosaics glittered in noonday twilight, and their amber-coloured masonry was set in shade of pines and palms, and the cool sound of rivulets made music in their courts and gardens, they must have well deserved their Arab titles of “Sweet Waters” and “The Glory” and “The Paradise of Earth.”
But the true splendour of Palermo, that which makes this city one of the most glorious of the South, is to be sought in its churches--in the mosaics of the Cappella Palatina founded by King Roger, in the vast aisles and cloisters of Monreale built by King William the Good at the instance of his Chancellor Matteo,[6] in the Cathedral of Palermo begun by Offamilio, and in the Martorana dedicated by George the Admiral. These triumphs of ecclesiastical architecture, none the less splendid because they cannot be reduced to rule or assigned to any single style, were the work of Saracen builders assisted by Byzantine, Italian, and Norman craftsmen. The genius of Latin Christianity determined the basilica shape of the Cathedral of Monreale. Its bronze doors were wrought by smiths of Trani and Pisa. Its walls were incrusted with the mosaics of Constantinople. The woodwork of its roof, and the emblazoned patterns in porphyry and serpentine and glass and smalto, which cover its whole surface, were designed by Oriental decorators. Norman sculptors added their dog-tooth and chevron to the mouldings of its porches; Greeks, Frenchmen, and Arabs may have tried their skill in turn upon the multitudinous ornaments of its cloister capitals. “The like of which church,” says Lucius III in 1182, “hath not been constructed by any king even from ancient times, and such an one as must compel all men to admiration.” These words remain literally and emphatically true. Other cathedrals may surpass that of Monreale in sublimity, simplicity, bulk, strength, or unity of plan. None can surpass it in the strange romance with which the memory of its many artificers invests it. None again can exceed it in richness and glory, in the gorgeousness of a thousand decorative elements subservient to one controlling thought. “It is evident,” says Fergusson in his history of architecture, “that all the architectural features in the building were subordinate in the eyes of the builders to the mosaic decorations, which cover every part of the interior, and are in fact the glory and the pride of the edifice, and alone entitle it to rank among the finest of mediæval churches.” The whole of the Christian history is depicted in this series of Mosaics; but on first entering, one form alone compels attention. The semi-dome of the eastern apse above the high altar is entirely filled with a gigantic half-length figure of Christ. He raises His right hand to bless, and with His left holds an open book on which is written in Greek and Latin, “I am the Light of the World.” His face is solemn and severe, rather than mild or piteous; and round His nimbus runs the legend Ἰησους χριστὸς ὁ παντοκράτωρ. Below Him on a smaller scale are ranged the archangels and the mother of the Lord, who holds the child upon her knees. Thus Christ appears twice upon this wall, once as the Omnipotent Wisdom, the Word by whom all things were made, and once as God deigning to assume a shape of flesh and dwell with men. The magnificent image of supreme Deity seems to fill with a single influence and to dominate the whole building. The house with all its glory is His. He dwells there like Pallas in her Parthenon or Zeus in his Olympian temple. To left and right over every square inch of the cathedral blaze mosaics, which portray the story of God’s dealings with the human race from the Creation downwards, together with those angelic beings and saints, who symbolize each in his own degree some special virtue granted to mankind. The walls of the fane are therefore an open book of history, theology, and ethics for all men to read.
The superiority of mosaics over fresco as an architectural adjunct on this gigantic scale is apparent at a glance at Monreale. Permanency of splendour and glowing richness of tone are all on the side of the mosaics. Their true rival is painted glass. The jewelled churches of the south are constructed for the display of coloured surfaces illuminated by sunlight falling on them from narrow windows, just as those of the north--Rheims, for example, or Le Mans--are built for the transmission of light through a variegated medium of transparent hues. The painted windows of a northern cathedral find their proper counterpart in the mosaics of the south. The Gothic architect strove to obtain the greatest amount of translucent surface. The Byzantine builder directed his attention to securing just enough light for the illumination of his glistening walls. The radiance of the northern church was similar to that of flowers or sunset clouds or jewels. The glory of the southern temple was that of dusky gold and gorgeous needlework. The north needed acute brilliancy as a contrast to external greyness. The south found rest from the glare and glow of noonday in these sombre splendours. Thus Christianity, both of the south and of the north, decked her shrines with colour. Not so the Paganism of Hellas. With the Greeks, colour, though used in architecture, was severely subordinated to sculpture; toned and modified to a calculated harmony with actual nature, it did not, as in a Christian church, create a world beyond the world, a paradise of supersensual ecstasy, but remained within the limits of the known. Light falling upon carved forms of gods and heroes, bathing clear-cut columns and sharp bas-reliefs in simple lustre, was enough for the Phœbian rights of Hellas. Though we know that red and blue and green and gilding were employed to accentuate the mouldings of Greek temples, yet neither the gloomy glory of mosaics nor the gemmed fretwork of storied windows was needed to attune the souls of Hellenic worshippers to devotion.
THE LUXEMBOURG PALACE
AUGUSTUS J. C. HARE