Splendid bronzes, cast each in a single flow, are the rec.u.mbent figures of two bishops at Amiens; they are of the thirteenth century.

Ruskin says: "They are the only two bronze tombs of her men of the great ages left in France." An old doc.u.ment speaks of the "moulds and imagines" which were in use for casting effigy portraits, in 1394.

Another good English bronze is that of Richard Beauchamp at Warwick, the work of Thomas Stevens, which has been alluded to. In Westminster Abbey, the effigy of Aymer de Valence, dating from 1296, is of copper, but it is not cast; it is of beaten metal, and is enamelled, probably at Limoges.

Bells and cannon are among the objects of actual utility which were cast in bronze. Statues as a rule came later. In the sixteenth and seventeenth centuries in England, bronze was used to such an extent, that one authority suggested that it should be called the "Age of Bronze." Primitive bells were made of cast iron riveted together: one of these is at the Cologne museum, and the Irish bells were largely of this description. A great bell was presented to the Cathedral of Chartres in 1028, by a donor named Jean, which affords little clue to his personality. This bell weighed over two tons.

There is considerable interest attaching to the subject of the making of bells in the Middle Ages. Even in domestic life bells played quite a part; it was the custom to ring a bell when the bath was ready and to announce meals, as well as to summon the servitors. Church bells, both large and small, were in use in England by 670, according to Bede. They were also carried by missionaries; those good saints, Patrick and Cuthbert, announced their coming like town criers! The shrine of St. Patrick's bell has been already described. Bells used to be regarded with a superst.i.tious awe, and were supposed to have the ability to dispel evil spirits, which were exorcised with "bell, book, and candle." The bell of St. Patrick, inside the great shrine, is composed of two pieces of sheet iron, one of which forms the face, and being turned over the top, descends about half-way down the other side, where it meets the second sheet.

Both are bent along the edges so as to form the sides of the bell, and they are both secured by rivets. A rude handle is similarly attached to the top.

A quaint account is given by the Monk of St. Gall about a bell ordered by Charlemagne. Charlemagne having admired the tone of a certain bell, the founder, named Tancho, said to him: "Lord Emperor, give orders that a great weight of copper be brought to me that I may refine it, and instead of tin give me as much silver as I need,--a hundred pounds at least,--and I will cast such a bell for you that this will seem dumb in comparison to it." Charlemagne ordered the required amount of silver to be sent to the founder, who was, however, a great knave. He did not use the silver at all, but, laying it aside for his own use, he employed tin as usual in the bell, knowing that it would make a very fair tone, and counting on the Emperor's not observing the difference. The Emperor was glad when it was ready to be heard, and ordered it to be hung, and the clapper attached. "That was soon done," says the chronicler, "and then the warden of the church, the attendants, and even the boys of the place, tried, one after the other, to make the bell sound. But all was in vain; and so at last the knavish maker of the bell came up, seized the rope, and pulled at the bell. When, lo! and behold! down from on high came the brazen ma.s.s; fell on the very head of the cheating bra.s.s founder; killed him on the spot; and pa.s.sed straight through his carcase and crashed to the ground.... When the aforementioned weight of silver was found, Charles ordered it to be distributed among the poorest servants of the palace."

There is record of bronze bells in Valencia as early as 622, and an ancient mortar was found near Monzon, in the ruins of a castle which had formerly belonged to the Arabs. Round the edge of this mortar was the inscription: "Complete blessing, and ever increasing happiness and prosperity of every kind and an elevated and happy social position for its owner." The mortar was richly ornamented.

At Croyland, Abbot Egebric "caused to be made two great bells which he named Bartholomew and Bethelmus, two of middle size, called Turketul and Tatwyn, and two lesser, Pega and Bega." Also at Croyland were placed "two little bells which Fergus the bra.s.s worker of St.

Botolph's had lately given," in the church tower, "until better times," when the monks expressed a hope that they should improve all their buildings and appointments.

Oil that dropped from the framework on which church bells were hung was regarded in Florence as a panacea for various ailments.

People who suffered from certain complaints were rubbed with this oil, and fully believed that it helped them.

The curfew bell was a famous inst.i.tution; but the name was not originally applied to the bell itself. This leads to another curious bit of domestic metal. The popular idea of a curfew is that of a bell; a bell was undoubtedly rung at the curfew hour, and was called by its name; but the actual curfew (or _couvre feu_) was an article made of copper, shaped not unlike a deep "blower," which was used in order to extinguish the fire when the bell rang. There are a few specimens in England of these curious covers: they stood about ten to fifteen inches high, with a handle at the top, and closed in on three sides, open at the back. The embers were shovelled close to the back of the hearth, and the curfew, with the open side against the back of the chimney, was placed over them, thus excluding all air. Horace Walpole owned, at Strawberry Hill, a famous old curfew, in copper, elaborately decorated with vines and the York rose.

[Ill.u.s.tration: A COPPER "CURFEW"]

[Ill.u.s.tration: SANCTUARY KNOCKER, DURHAM CATHEDRAL]

The Sanctuary knocker at Durham Cathedral is an important example of bronze work, probably of the same age as the Cathedral door on which it is fastened. They both date from about the eleventh century. Ever since 740, in the Episcopate of Cynewulf, criminals were allowed to claim Sanctuary in Durham. When this knocker was sounded, the door was opened, by two porters who had their accommodations always in two little chambers over the door, and for a certain length of time the criminal was under the protection of the Church.

In speaking of the properties of lead, the old English Bartholomew says: "Of uncleanness of impure brimstone, lead hath a manner of neshness, and smircheth his hand who toucheth it... a man may wipe off the uncleanness, but always it is lead, although it seemeth silver." Weather vanes, made often of lead, were sometimes quite elaborate. One of the most important pieces of lead work in art is the figure of an angel on the chewet of Ste. Chapelle in Paris.

Originally this figure was intended to be so controlled by clockwork that it would turn around once in the course of the twenty-four hours, so that his att.i.tude of benediction should be directed to all four quarters of the city; but this was not practicable, and the angel is stationary. The c.o.c.k on the weather vane at Winchester was described as early as the tenth century, in the Life of St.

Swithin, by the scribe Walstan. He calls it "a c.o.c.k of elegant form, and all resplendent and shining with gold who occupies the summit of the tower. He regards the world from on high, he commands all the country. Before him extend the stars of the North, and all the constellations of the zodiac. Under his superb feet he holds the sceptre of the law, and he sees under him all the people of Winchester. The other c.o.c.ks are humble subjects of this one, whom they see thus raised in mid-air above them: he scorns the winds, that bring the rains, and, turning, he presents to them his back.

The terrible efforts of the tempest do not annoy him, he receives with courage either snow or lightning, alone he watches the sun as it sets and dips into the ocean: and it is he who gives it its first salute on its rising again. The traveller who sees him afar off, fixes on him his gaze; forgetting the road he has still to follow, he forgets his fatigues: he advances with renewed ardour. While he is in reality a long way from the end, his eyes deceive him, and he thinks that he has arrived." Quite a practical tribute to a weather c.o.c.k!

The fact that leaden roofs were placed on all churches and monastic buildings in the Middle Ages, accounts in part for their utter destruction in case of fire; for it is easy to see how impossible it would be to enter a building in order to save anything, if, to the terror of flames, were added the horror of a leaden shower of molten metal proceeding from every part of the roof at once!

If a church once caught fire, that was its end, as a rule.

The invention of clocks, on the principle of cog-wheels and weights, is attributed to a monk, named Gerbert, who died in 1013. He had been instructor to King Robert, and was made Bishop of Rheims, later becoming Pope Sylvester II. Clocks at first were large affairs in public places. Portable clocks were said to have been first made by Carovage, in 1480.

[Ill.u.s.tration: ANGLO SAXON CRUCIFIX OF LEAD]

An interesting specimen of mediaeval clock work is the old Dijon time keeper, which still performs its office, and which is a privilege to watch at high noon. Twelve times the bell is struck: first by a man, who turns decorously with his hammer, and then by a woman, who does the same. This staunch couple have worked for their living for many centuries. Froissart alludes to this clock, saying: "The Duke of Burgundy caused to be carried away from the market place at Courtray a clock that struck the hours, one of the finest which could be found on either side of the sea: and he conveyed it by pieces in carts, and the bell also, which clock was brought and carted into the town of Dijon, in Burgundy, where it was deposited and put up, and there strikes the twenty-four hours between day and night." This was in 1382, and there is no knowing how long the clock may have performed its functions in Courtray prior to its removal to Dijon.

The great clock at Nuremberg shows a procession of the Seven Electors, who come out of one door, pa.s.s in front of the throne, each turning and doing obeisance, and pa.s.s on through another door. It is quite imposing, at noon, to watch this procession repeated twelve times.

The clock is called the Mannleinlauffen.

In the Statutes of Francis I., there is a clause stating that clockmakers as well as goldsmiths were authorized to employ in their work gold, silver, and all other materials.

In Wells Cathedral is a curious clock, on which is a figure of a monarch, like Charles I., seated above the bell, which he kicks with his heels when the hour comes round. He is popularly known as "Jack Blandiver." This clock came originally from Glas...o...b..ry. On the hour a little tournament takes place, a race of little mounted knights rushing out in circles and charging each other vigorously.

Pugin regrets the meaningless designs used by early Victorian clock makers. He calls attention to the fact that "it is not unusual to cast a Roman warrior in a flying chariot, round one of the wheels of which on close inspection the hours may be descried; or the whole front of a cathedral church reduced to a few inches in height, with the clock face occupying the position of a magnificent rose window!" This is not overdrawn; taste has suffered many vicissitudes in the course of time, but we hope that the future will hold more beauty for us in the familiar articles of the household than have prevailed at some periods in the past.

CHAPTER V

TAPESTRY

A study of textiles is often subdivided into tapestry, carpet-weaving, mechanical weaving of fabrics of a lighter weight, and embroidery.

These headings are useful to observe in our researches in the mediaeval processes connected with the loom and the needle.

Tapestry, as we popularly think of it, in great rectangular wall-hangings with rather florid figures from Scriptural scenes, commonly dates from the sixteenth century or later, so that it is out of our scope to study its manufacture on an extensive scale.

But there are earlier tapestries, much more restrained in design, and more interesting and frequently more beautiful. Of these earlier works there is less profusion, for the examples are rare and precious, and seldom come into the market nowadays. The later looms were of course more prolific as the technical facilities increased. But a study of the craft as it began gives one all that is necessary for a proper appreciation of the art of tapestry weaving.

The earliest European work with which we have to concern ourselves is the Bayeux tapestry. Although this is really needlework, it is usually treated as tapestry, and there seems to be no special reason for departing from the custom. Some authorities state that the Bayeux tapestry was made by the Empress Matilda, daughter of Henry I., while others consider it the achievement of Queen Matilda, the wife of William the Conqueror. She is recorded to have sat quietly awaiting her lord's coming while she embroidered this quaint souvenir of his prowess in conquest. A veritable mediaeval Penelope, it is claimed that she directed her ladies in this work, which is thoroughly Saxon in feeling and costuming. It is undoubtedly the most interesting remaining piece of needlework of the eleventh century, and it would be delightful if one could believe the legend of its construction. Its attribution to Queen Matilda is very generally doubted by those who have devoted much thought to the subject. Mr.

Frank Rede Fowke gives it as his opinion, based on a number of arguments too long to quote in this place, that the tapestry was not made by Queen Matilda, but was ordered by Bishop Odo as an ornament for the nave of Bayeux Cathedral, and was executed by Norman craftsmen in that city. Dr. Rock also favours the theory that it was worked by order of Bishop Odo. Odo was a brother of William the Conqueror and might easily have been interested in preserving so important a record of the Battle of Hastings. Dr.

Rock states that the tradition that Queen Matilda executed the tapestry did not arise at all until 1730.

The work is on linen, executed in worsteds. Fowke gives the length as two hundred and thirty feet, while it is only nineteen inches wide,--a long narrow strip of embroidery, in many colours on a cream white ground. In all, there are six hundred and twenty-three figures, besides two hundred horses and dogs, five hundred and five animals, thirty-seven buildings, forty-one ships, forty-nine trees, making in all the astonishing number of one thousand five hundred and twelve objects!

The colours are in varying shades of blue, green, red and yellow worsted. The colours are used as a child employs crayons; just as they come to hand. When a needleful of one thread was used up, the next was taken, apparently quite irrespective of the colour or shade. Thus, a green horse will be seen standing on red legs, and a red horse will sport a blue stocking! Mr. J. L. Hayes believes that these varicoloured animals are planned purposely: that two legs of a green horse are rendered in red on the further side, to indicate perspective, the same principle accounting for two blue legs on a yellow horse!

[Ill.u.s.tration: DETAIL, BAYEUX TAPESTRY]

The buildings are drawn in a very primitive way, without consideration for size or proportion. The solid part of the embroidery is couched on, while much of the work is only rendered in outline. But the spirited little figures are full of action, and suggest those in the celebrated Utrecht Psalter. Sometimes one figure will be as high as the whole width of the material, while again, the people will be tiny. In the scene representing the burial of Edward the Confessor, in Westminster Abbey, the roof of the church is several inches lower than the bier which is borne on the shoulders of men nearly as tall as the tower!

The nave treatment of details is delicious. Harold, when about to embark, steps with bare legs into the tide: the water is laid out in the form of a hill of waves, in order to indicate that it gets deeper later on. It might serve as an ill.u.s.tration of the Red Sea humping up for the benefit of the Israelites! The curious little stunted figure with a bald head, in the group of the conference of messengers, would appear to be an abortive attempt to portray a person at some distance--he is drawn much smaller than the others to suggest that he is quite out of hearing! This seems to have been the only attempt at rendering the sense of perspective. Then comes a mysterious little lady in a kind of shrine, to whom a clerk is making curious advances; to the casual observer it would appear that the gentleman is patting her on the cheek, but we are informed by Thierry that this represents an embroideress, and that the clerk is in the act of ordering the Bayeux Tapestry itself! Conjecture is swamped concerning the real intention of this group, and no certain diagnosis has ever been p.r.o.nounced! The Countess of Wilton sees in this group "a female in a sort of porch, with a clergyman in the act of p.r.o.nouncing a benediction upon her!" Every one to his taste.

A little farther on there is another unexplained figure: that of a man with his feet crossed, swinging joyously on a rope from the top of a tower.

Soon after the Crowning of Harold, may be seen a crowd of people gazing at an astronomic phenomenon which has been described by an old chronicler as a "hairy star." It is recorded as "a blazing starre" such as "never appears but as a prognostic of afterclaps,"

and again, as "dreadful to be seen, with bloudie haires, and all over rough and s.h.a.gged at the top." Another author complacently explains that comets "were made to the end that the ethereal regions might not be more void of monsters than the ocean is of whales and other great thieving fish!" A very literal interpretation of this "hairy star" has been here embroidered, carefully fitted out with cog-wheels and all the paraphernalia of a conventional mediaeval comet.

In the scenes dealing with the preparation of the army and the arrangement of their food, there occurs the la.s.sooing of an ox; the amount of action concentrated in this group is really wonderful.

The ox, springing clear of the ground, with all his legs gathered up under him, turns his horned head, which is set on an unduly long neck, for the purpose of inspecting his pursuers. No better origin for the ancient tradition of the cow who jumped over the moon could be adduced. And what shall we say of the acrobatic antics of Leofwine and Gyrth when meeting their deaths in battle? These warriors are turning elaborate handsprings in their last moments, while horses are represented as performing such somersaults that they are practically inverted. In the border of this part of the tapestry, soldiers are seen stripping off the coats of mail from the dead warriors on the battle-field; this they do by turning the tunic inside out and pulling it off at the head, and the resulting att.i.tudes of the victims are quaint and realistic in the extreme!

The border has been appropriately described as "a layer of dead men."

In the tenth and eleventh centuries one of the regular pet.i.tions in the Litany was "From the fury of the Normans Good Lord Deliver us."

The Bayeux Tapestry was designated, in 1746, as "the n.o.blest monument in the world relating to our old English History." It has pa.s.sed through most trying vicissitudes, having been used in war time as a canvas covering to a transport wagon, among other experiences. For centuries this precious treasure was neglected and not understood. In his "Tour" M. Ducarel states: "The priests... to whom we addressed ourselves for a sight of this remarkable piece of antiquity, knew nothing of it; the circ.u.mstance only of its being annually hung up in their church led them to understand what we wanted, no person then knowing that the object of our inquiries any ways related to the Conqueror." This was in the nineteenth century.

Anglo-Saxon women spent much of their time in embroidering. Edith, Queen of Edward the Confessor, was quite noted for her needlework, which was sometimes used to decorate the state robes of the king.

Formerly there existed at Ely Cathedral a work very like the Bayeux Tapestry, recording the deeds of the heroic Brihtnoth, the East Saxon, who was slain in 991, fighting the Danish forces. His wife rendered his history in needlework, and presented it to Ely.

Unhappily there are no remains of this interesting monument now existing. The nearest thing to the Bayeux Tapestry in general texture and style is perhaps a twelfth century work in the Cathedral at Gerona, a little over four yards square, which is worked in crewels on linen, and is ornamented with scenes of an Oriental and primitive character, taken mainly from the story of Genesis. These tapestries come under the head of needlework. The tapestries made on looms proceed upon a different principle, and are woven instead of embroidered.

Two kinds of looms were used under varying conditions in different places; high warp looms, or _Haute Lisse_, and low warp looms, known as _Ba.s.se Lisse_.

The general method of making tapestries on a high warp loom has been much the same for many centuries. The warp is stretched vertically in two sets, every other thread being first forward and then back in the setting. M. Lacordaire, late Director of the Gobelins, writes as follows: "The workman takes a spindle filled with worsted or silk... he stops off the weft thread and fastens it to the warp, to the left of the s.p.a.ce to be occupied by the colour he has in hand; then, by pa.s.sing his left hand between the back and the front threads, he separates those that are to be covered with colours; with his right hand, having pa.s.sed it through the same threads, he reaches to the left side, for the spindle which he brings back to the right; his left hand, then, seizing hold of the warp, brings the back threads to the front, while the right hand thrusts the spindle back to the point whence it started." When a new colour is to be introduced, the artist takes a new shuttle. He fastens his thread on the wrong side of the tapestry (the side on which he works) and repeats the process just described on the strings stretched up and down before him, like harp strings; the work is commenced at the lower part, and worked upwards, so that, when this strictly "hand weaving" is accomplished, it may be crowded down into place by means of a kind of ivory comb, so adjusted that the teeth fit between the warp threads. In tapestry weaving, the warp could be of any inferior but strong thread, for, by the nature of the work, only the woof was visible, the warp being quite hidden and incorporated into the texture under the close lying st.i.tches which met and dove-tailed over it.