If you are to get the full enjoyment of Chartres, you must, for the time, believe in Mary as Bernard and Adam did, and feel her presence as the architects did, in every stone they placed, and every touch they chiselled. You must try first to rid your mind of the traditional idea that the Gothic is an intentional expression of religious gloom. The necessity for light was the motive of the Gothic architects. They needed light and always more light, until they sacrificed safety and common sense in trying to get it. They converted their walls into windows, raised their vaults, diminished their piers, until their churches could no longer stand. You will see the limits at Beauvais; at Chartres we have not got so far, but even here, in places where the Virgin wanted it,--as above the high altar,--the architect has taken all the light there was to take. For the same reason, fenestration became the most important part of the Gothic architect's work, and at Chartres was uncommonly interesting because the architect was obliged to design a new system, which should at the same time satisfy the laws of construction and the taste and imagination of Mary. No doubt the first command of the Queen of Heaven was for light, but the second, at least equally imperative, was for colour. Any earthly queen, even though she were not Byzantine in taste, loved colour; and the truest of queens--the only true Queen of Queens--had richer and finer taste in colour than the queens of fifty earthly kingdoms, as you will see when we come to the immense effort to gratify her in the gla.s.s of her windows.

Illusion for illusion,--granting for the moment that Mary was an illusion,--the Virgin Mother in this instance repaid to her worshippers a larger return for their money than the capitalist has ever been able to get, at least in this world, from any other illusion of wealth which he has tried to make a source of pleasure and profit.

The next point on which Mary evidently insisted was the arrangement for her private apartments, the apse, as distinguished from her throne-room, the choir; both being quite distinct from the hall, or reception-room of the public, which was the nave with its enlargements in the transepts. This arrangement marks the distinction between churches built as shrines for the deity and churches built as halls of worship for the public. The difference is chiefly in the apse, and the apse of Chartres is the most interesting of all apses from this point of view.

The Virgin required chiefly these three things, or, if you like, these four: s.p.a.ce, light, convenience; and colour decoration to unite and harmonize the whole. This concerns the interior; on the exterior she required statuary, and the only complete system of decorative sculpture that existed seems to belong to her churches:-- Paris, Rheims, Amiens, and Chartres. Mary required all this magnificence at Chartres for herself alone, not for the public. As far as one can see into the spirit of the builders, Chartres was exclusively intended for the Virgin, as the Temple of Abydos was intended for Osiris. The wants of man, beyond a mere roof-cover, and perhaps s.p.a.ce to some degree, enter to no very great extent into the problem of Chartres. Man came to render homage or to ask favours.

The Queen received him in her palace, where she alone was at home, and alone gave commands.

The artist's second thought was to exclude from his work everything that could displease Mary; and since Mary differed from living queens only in infinitely greater majesty and refinement, the artist could admit only what pleased the actual taste of the great ladies who dictated taste at the Courts of France and England, which surrounded the little Court of the Counts of Chartres. What they were--these women of the twelfth and thirteenth centuries--we shall have to see or seek in other directions; but Chartres is perhaps the most magnificent and permanent monument they left of their taste, and we can begin here with learning certain things which they were not.

In the first place, they were not in the least vague, dreamy, or mystical in a modern sense;--far from it! They seemed anxious only to throw the mysteries into a blaze of light; not so much physical, perhaps,--since they, like all women, liked moderate shadow for their toilettes,--but luminous in the sense of faith. There is nothing about Chartres that you would think mystical, who know your Lohengrin, Siegfried, and Parsifal. If you care to make a study of the whole literature of the subject, read M. Male's "Art Religieux du XIIIe Siecle en France," and use it for a guide-book. Here you need only note how symbolic and how simple the sculpture is, on the portals and porches. Even what seems a grotesque or an abstract idea is no more than the simplest child's personification. On the walls you may have noticed the Ane qui vielle,--the a.s.s playing the lyre; and on all the old churches you can see "bestiaries," as they were called, of fabulous animals, symbolic or not; but the symbolism is as simple as the realism of the oxen at Laon. It gave play to the artist in his effort for variety of decoration, and it amused the people,--probably the Virgin also was not above being amused;--now and then it seems about to suggest what you would call an esoteric meaning, that is to say, a meaning which each one of us can consider private property reserved for our own amus.e.m.e.nt, and from which the public is excluded; yet, in truth, in the Virgin's churches the public is never excluded, but invited. The Virgin even had the additional charm to the public that she was popularly supposed to have no very marked fancy for priests as such; she was a queen, a woman, and a mother, functions, all, which priests could not perform. Accordingly, she seems to have had little taste for mysteries of any sort, and even the symbols that seem most mysterious were clear to every old peasant-woman in her church. The most pleasing and promising of them all is the woman's figure you saw on the front of the cathedral in Paris; her eyes bandaged; her head bent down; her crown falling; without cloak or royal robe; holding in her hand a guidon or banner with its staff broken in more than one place. On the opposite pier stands another woman, with royal mantle, erect and commanding. The symbol is so graceful that one is quite eager to know its meaning; but every child in the Middle Ages would have instantly told you that the woman with the falling crown meant only the Jewish Synagogue, as the one with the royal robe meant the Church of Christ.

Another matter for which the female taste seemed not much to care was theology in the metaphysical sense. Mary troubled herself little about theology except when she retired into the south transept with Pierre de Dreux. Even there one finds little said about the Trinity, always the most metaphysical subtlety of the Church. Indeed, you might find much amus.e.m.e.nt here in searching the cathedral for any distinct expression at all of the Trinity as a dogma recognized by Mary.

One cannot take seriously the idea that the three doors, the three portals, and the three aisles express the Trinity, because, in the first place, there was no rule about it; churches might have what portals and aisles they pleased; both Paris and Bourges have five; the doors themselves are not allotted to the three members of the Trinity, nor are the portals; while another more serious objection is that the side doors and aisles are not of equal importance with the central, but mere adjuncts and dependencies, so that the architect who had misled the ignorant public into accepting so black a heresy would have deserved the stake, and would probably have gone to it. Even this suggestion of trinity is wanting in the transepts, which have only one aisle, and in the choir, which has five, as well as five or seven chapels, and, as far as an ignorant mind can penetrate, no triplets whatever. Occasionally, no doubt, you will discover in some sculpture or window, a symbol of the Trinity, but this discovery itself amounts to an admission of its absence as a controlling idea, for the ordinary worshipper must have been at least as blind as we are, and to him, as to us, it would have seemed a wholly subordinate detail. Even if the Trinity, too, is anywhere expressed, you will hardly find here an attempt to explain its metaphysical meaning--not even a mystic triangle.

The church is wholly given up to the Mother and the Son. The Father seldom appears; the Holy Ghost still more rarely. At least, this is the impression made on an ordinary visitor who has no motive to be orthodox; and it must have been the same with the thirteenth-century worshipper who came here with his mind absorbed in the perfections of Mary. Chartres represents, not the Trinity, but the ident.i.ty of the Mother and Son. The Son represents the Trinity, which is thus absorbed in the Mother. The idea is not orthodox, but this is no affair of ours. The Church watches over its own.

The Virgin's wants and tastes, positive and negative, ought now to be clear enough to enable you to feel the artist's sincerity in trying to satisfy them; but first you have still to convince yourselves of the people's sincerity in employing the artists. This point is the easiest of all, for the evidence is express. In the year 1145 when the old fleche was begun,--the year before Saint Bernard preached the second crusade at Vezelay,--Abbot Haimon, of Saint-Pierre-sur-Dives in Normandy, wrote to the monks of Tutbury Abbey in England a famous letter to tell of the great work which the Virgin was doing in France and which began at the Church of Chartres. "Hujus sacrae inst.i.tutionis ritus apud Carnotensem ecclesiam est inchoatus." From Chartres it had spread through Normandy, where it produced among other things the beautiful spire which we saw at Saint-Pierre-sur-Dives. "Postremo per totam fere Normanniam longe lateque convaluit ac loca per singula Matri misericordiae dicata praecipue occupavit." The movement affected especially the places devoted to Mary, but ran through all Normandy, far and wide. Of all Mary's miracles, the best attested, next to the preservation of her church, is the building of it; not so much because it surprises us as because it surprised even more the people of the time and the men who were its instruments. Such deep popular movements are always surprising, and at Chartres the miracle seems to have occurred three times, coinciding more or less with the dates of the crusades, and taking the organization of a crusade, as Archbishop Hugo of Rouen described it in a letter to Bishop Thierry of Amiens. The most interesting part of this letter is the evident astonishment of the writer, who might be talking to us to-day, so modern is he:--

The inhabitants of Chartres have combined to aid in the construction of their church by transporting the materials; our Lord has rewarded their humble zeal by miracles which have roused the Normans to imitate the piety of their neighbours ... Since then the faithful of our diocese and of other neighbouring regions have formed a.s.sociations for the same object; they admit no one into their company unless he has been to confession, has renounced enmities and revenges, and has reconciled himself with his enemies. That done, they elect a chief, under whose direction they conduct their waggons in silence and with humility.

The quarries at Bercheres-l'Eveque are about five miles from Chartres. The stone is excessively hard, and was cut in blocks of considerable size, as you can see for yourselves; blocks which required great effort to transport and lay in place. The work was done with feverish rapidity, as it still shows, but it is the solidest building of the age, and without a sign of weakness yet.

The Abbot told, with more surprise than pride, of the spirit which was built into the cathedral with the stone:--Who has ever seen!-- Who has ever heard tell, in times past, that powerful princes of the world, that men brought up in honour and in wealth, that n.o.bles, men and women, have bent their proud and haughty necks to the harness of carts, and that, like beasts of burden, they have dragged to the abode of Christ these waggons, loaded with wines, grains, oil, stone, wood, and all that is necessary for the wants of life, or for the construction of the church? But while they draw these burdens, there is one thing admirable to observe; it is that often when a thousand persons and more are attached to the chariots,--so great is the difficulty,--yet they march in such silence that not a murmur is heard, and truly if one did not see the thing with one's eyes, one might believe that among such a mult.i.tude there was hardly a person present. When they halt on the road, nothing is heard but the confession of sins, and pure and suppliant prayer to G.o.d to obtain pardon. At the voice of the priests who exhort their hearts to peace, they forget all hatred, discord is thrown far aside, debts are remitted, the unity of hearts is established.

But if any one is so far advanced in evil as to be unwilling to pardon an offender, or if he rejects the counsel of the priest who has piously advised him, his offering is instantly thrown from the wagon as impure, and he himself ignominiously and shamefully excluded from the society of the holy. There one sees the priests who preside over each chariot exhort every one to penitence, to confession of faults, to the resolution of better life! There one sees old people, young people, little children, calling on the Lord with a suppliant voice, and uttering to Him, from the depth of the heart, sobs and sighs with words of glory and praise! After the people, warned by the sound of trumpets and the sight of banners, have resumed their road, the march is made with such ease that no obstacle can r.e.t.a.r.d it ... When they have reached the church they arrange the wagons about it like a spiritual camp, and during the whole night they celebrate the watch by hymns and canticles. On each waggon they light tapers and lamps; they place there the infirm and sick, and bring them the precious relics of the Saints for their relief. Afterwards the priests and clerics close the ceremony by processions which the people follow with devout heart, imploring the clemency of the Lord and of his Blessed Mother for the recovery of the sick.

Of course, the Virgin was actually and constantly present during all this labour, and gave her a.s.sistance to it, but you would get no light on the architecture from listening to an account of her miracles, nor do they heighten the effect of popular faith. Without the conviction of her personal presence, men would not have been inspired; but, to us, it is rather the inspiration of the art which proves the Virgin's presence, and we can better see the conviction of it in the work than in the words. Every day, as the work went on, the Virgin was present, directing the architects, and it is this direction that we are going to study, if you have now got a realizing sense of what it meant. Without this sense, the church is dead. Most persons of a deeply religious nature would tell you emphatically that nine churches out of ten actually were dead-born, after the thirteenth century, and that church architecture became a pure matter of mechanism and mathematics; but that is a question for you to decide when you come to it; and the pleasure consists not in seeing the death, but in feeling the life.

Now let us look about!

CHAPTER VII

ROSES AND APSES

Like all great churches, that are not mere storehouses of theology, Chartres expressed, besides whatever else it meant, an emotion, the deepest man ever felt,--the struggle of his own littleness to grasp the infinite. You may, if you like, figure in it a mathematic formula of infinity,--the broken arch, our finite idea of s.p.a.ce; the spire, pointing, with its converging lines, to unity beyond s.p.a.ce; the sleepless, restless thrust of the vaults, telling the unsatisfied, incomplete, overstrained effort of man to rival the energy, intelligence, and purpose of G.o.d. Thomas Aquinas and the schoolmen tried to put it in words, but their Church is another chapter. In act, all man's work ends there;--mathematics, physics, chemistry, dynamics, optics, every sort of machinery science may invent,--to this favour come at last, as religion and philosophy did before science was born. All that the centuries can do is to express the idea differently:--a miracle or a dynamo; a dome or a coal-pit; a cathedral or a world's fair; and sometimes to confuse the two expressions together. The world's fair tends more and more vigorously to express the thought of infinite energy; the great cathedrals of the Middle Ages always reflected the industries and interests of a world's fair. Chartres showed it less than Laon or Paris, for Chartres was never a manufacturing town, but a shrine, such as Lourdes, where the Virgin was known to have done miracles, and had been seen in person; but still the shrine turned itself into a market and created valuable industries. Indeed, this was the chief objection which Saint Paul made to Ephesus and Saint Bernard to the cathedrals. They were in some ways more industrial than religious.

The mere masonry and structure made a vast market for labour; the fixed metalwork and woodwork were another; but the decoration was by far the greatest. The wood-carving, the gla.s.s windows, the sculpture, inside and out, were done mostly in workshops on the spot, but besides these fixed objects, precious works of the highest perfection filled the church treasuries. Their money value was great then; it is greater now. No world's fair is likely to do better to- day. After five hundred years of spoliation, these objects fill museums still, and are bought with avidity at every auction, at prices continually rising and quality steadily falling, until a bit of twelfth-century gla.s.s would be a trouvaille like an emerald; a tapestry earlier than 1600 is not for mere tourists to hope; an enamel, a missal, a crystal, a cup, an embroidery of the Middle Ages belongs only to our betters, and almost invariably, if not to the State, to the rich Jews, whose instinctive taste has seized the whole field of art which rested on their degradation. Royalty and feudality spent their money rather on arms and clothes. The Church alone was universal patron, and the Virgin was the dictator of taste.

With the Virgin's taste, during her regency, critics never find fault. One cannot know its whole magnificence, but one can accept it as a matter of faith and trust, as one accepts all her other miracles without cavilling over small details of fact. The period of eighteenth-century scepticism about such matters and the bourgeois taste of Voltaire and Diderot have long since pa.s.sed, with the advent of a scientific taste still more miraculous; the whole world of the Virgin's art, catalogued in the "Dictionnaire du Mobilier Francais" in six volumes by Viollet-le-Duc; narrated as history by M. Labarte, M. Molinier, M. Paul Lacroix; catalogued in museums by M. du Sommerard and a score of others, in works almost as costly as the subjects,--all the vast variety of bric-a-brac, useful or ornamental, belonging to the Church, increased enormously by the insatiable, universal, private demands for imagery, in ivory, wood, metal, stone, for every room in every house, or hung about every neck, or stuck on every hat, made a market such as artists never knew before or since, and such as instantly explains to the practical American not only the reason for the Church's tenacity of life, but also the inducements for its plunder. The Virgin especially required all the resources of art, and the highest. Notre Dame of Chartres would have laughed at Notre Dame of Paris if she had detected an economy in her robes; Notre Dame of Rheims or Rouen would have derided Notre Dame of Amiens if she had shown a feminine, domestic, maternal turn toward cheapness. The Virgin was never cheap. Her great ceremonies were as splendid as her rank of Queen in Heaven and on Earth required; and as her procession wound its way along the aisles, through the crowd of her subjects, up to the high altar, it was impossible then, and not altogether easy now, to resist the rapture of her radiant presence. Many a young person, and now and then one who is not in first youth, witnessing the sight in the religious atmosphere of such a church as this, without a suspicion of susceptibility, has suddenly seen what Paul saw on the road to Damascus, and has fallen on his face with the crowd, grovelling at the foot of the Cross, which, for the first time in his life, he feels.

If you want to know what churches were made for, come down here on some great festival of the Virgin, and give yourself up to it; but come alone! That kind of knowledge cannot be taught and can seldom be shared. We are not now seeking religion; indeed, true religion generally comes unsought. We are trying only to feel Gothic art. For us, the world is not a schoolroom or a pulpit, but a stage, and the stage is the highest yet seen on earth. In this church the old Romanesque leaps into the Gothic under our eyes; of a sudden, between the portal and the shrine, the infinite rises into a new expression, always a rare and excellent miracle in thought. The two expressions are nowhere far apart; not further than the Mother from the Son. The new artist drops unwillingly the hand of his father or his grandfather; he looks back, from every corner of his own work, to see whether it goes with the old. He will not part with the western portal or the lancet windows; he holds close to the round columns of the choir; he would have kept the round arch if he could, but the round arch was unable to do the work; it could not rise; so he broke it, lifted the vaulting, threw out flying b.u.t.tresses, and satisfied the Virgin's wish.

The matter of Gothic vaulting, with its two weak points, the flying b.u.t.tress and the false, wooden shelter-roof, is the bete noire of the Beaux Arts. The duty of defence does not lie on tourists, who are at best hardly able to understand what it matters whether a wall is b.u.t.tressed without or within, and whether a roof is single or double. No one objects to the dome of Saint Peter's. No one finds fault with the Pont Neuf. Yet it is true that the Gothic architect showed contempt for facts. Since he could not support a heavy stone vault on his light columns, he built the lightest possible stone vault and protected it with a wooden shelter-roof which constantly burned. The lightened vaults were still too heavy for the walls and columns, so the architect threw out b.u.t.tress beyond b.u.t.tress resting on separate foundations, exposed to extreme inequalities of weather, and liable to multiplied chances of accident. The results were certainly disastrous. The roofs burned; the walls yielded.

Flying b.u.t.tresses were not a necessity. The Merveille had none; the Angevin school rather affected to do without them; Albi had none; a.s.sisi stands up independent; but they did give support wherever the architect wanted it and nowhere else; they were probably cheap; and they were graceful. Whatever expression they gave to a church, at least it was not that of a fortress. Amiens and Albi are different religions. The expression concerns us; the construction concerns the Beaux Arts. The problem of permanent equilibrium which distresses the builder of arches is a technical matter which does not worry, but only amuses, us who sit in the audience and look with delight at the theatrical stage-decoration of the Gothic vault; the astonishing feat of building up a skeleton of stone ribs and vertebrae, on which every pound of weight is adjusted, divided, and carried down from level to level till it touches ground at a distance as a bird would alight. If any stone in any part, from apex to foundation, weathers or gives way, the whole must yield, and the charge for repairs is probably great, but, on the best building the Ecole des Beaux Arts can build, the charge for repairs is not to be wholly ignored, and at least the Cathedral of Chartres, in spite of terribly hard usage, is as solid to-day as when it was built, and as plumb, without crack or crevice. Even the towering fragment at Beauvais, poorly built from the first, which has broken down oftener than most Gothic structures, and seems ready to crumble again whenever the wind blows over its windy plains, has managed to survive, after a fashion, six or seven hundred years, which is all that our generation had a right to ask.

The vault of Beauvais is nearly one hundred and sixty feet high (48 metres), and was cheaply built. The vault of Saint Peter's at Rome is nearly one hundred and fifty feet (45 metres). That of Amiens is one hundred and forty-four feet (44 metres). Rheims, Bourges, and Chartres are nearly the same height; at the entrance, one hundred and twenty-two feet. Paris is one hundred and ten feet. The Abbe Bulteau is responsible for these measurements; but at Chartres, as in several very old churches, the nave slopes down to the entrance, because--as is said--pilgrims came in such swarms that they were obliged to sleep in the church, and the nave had to be sluiced with water to clean it. The true height of Chartres, at the croisee of nave and transept, is as near as possible one hundred and twenty feet (36.55 metres).

The measured height is the least interest of a church. The architect's business is to make a small building look large, and his failures are in large buildings which he makes to look small. One chief beauty of the Gothic is to exaggerate height, and one of its most curious qualities is its success in imposing an illusion of size. Without leaving the heart of Paris any one can study this illusion in the two great churches of Notre Dame and Saint-Sulpice; for Saint-Sulpice is as lofty as Notre Dame in vaulting, and larger in its other dimensions, besides being, in its style, a fine building; yet its Roman arches show, as if they were of the eleventh century, why the long, clean, unbroken, refined lines of the Gothic, curving to points, and leading the eye with a sort of compulsion to the culminating point above, should have made an architectural triumph that carried all Europe off its feet with delight. The world had seen nothing to approach it except, perhaps, in the dome of Sancta Sophia in Constantinople; and the discovery came at a moment when Europe was making its most united and desperate struggle to attain the kingdom of Heaven.

According to Viollet-le-Duc, Chartres was the final triumph of the experiment on a very great scale, for Chartres has never been altered and never needed to be strengthened. The flying b.u.t.tresses of Chartres answered their purpose, and if it were not a matter of pure construction it would be worth while to read what Viollet-le- Duc says about them (article, "Arcs-boutants"). The vaulting above is heavy, about fifteen inches thick; the b.u.t.tressing had also to be heavy; and to lighten it, the architect devised an amusing sort of arcades, applied on his outside b.u.t.tresses. Throughout the church, everything was solid beyond all later custom, so that architects would have to begin by a study of the crypt which came down from the eleventh century so strongly built that it still carries the church without a crack in its walls; but if we went down into it, we should understand nothing; so we will begin, as we did outside, at the front.

A single glance shows what trouble the architect had with the old facade and towers, and what temptation to pull them all down. One cannot quite say that he has spoiled his own church in trying to save what he could of the old, but if he did not quite spoil it, he saved it only by the exercise of an amount of intelligence that we shall never learn enough to feel our incapacity to understand. True ignorance approaches the infinite more nearly than any amount of knowledge can do, and, in our case, ignorance is fortified by a certain element of nineteenth-century indifference which refuses to be interested in what it cannot understand; a violent reaction from the thirteenth century which cared little to comprehend anything except the incomprehensible. The architect at Chartres was required by the Virgin to provide more s.p.a.ce for her worshippers within the church, without destroying the old portal and fleche which she loved. That this order came directly from the Virgin, may be taken for granted. At Chartres, one sees everywhere the Virgin, and nowhere any rival authority; one sees her give orders, and architects obey them; but very rarely a hesitation as though the architect were deciding for himself. In his western front, the architect has obeyed orders so literally that he has not even taken the trouble to apologize for leaving unfinished the details which, if he had been responsible for them, would have been his anxious care. He has gone to the trouble of moving the heavy doorways forward, so that the chapels in the towers, which were meant to open on a porch, now open into the nave, and the nave itself has, in appearance, two more spans than in the old church; but the work shows blind obedience, as though he were doing his best to please the Virgin without trying to please himself. Probably he could in no case have done much to help the side aisles in their abrupt collision with the solid walls of the two towers, but he might at least have brought the vaulting of his two new bays, in the nave, down to the ground, and finished it. The vaulting is awkward in these two bays, and yet he has taken great trouble to effect what seems at first a small matter. Whether the great rose window was an afterthought or not can never be known, but any one can see with a gla.s.s, and better on the architectural plan, that the vaulting of the main church was not high enough to admit the great rose, and that the architect has had to slope his two tower-spans upward. So great is the height that you cannot see this difference of level very plainly even with a gla.s.s, but on the plans it seems to amount to several feet; perhaps a metre. The architect has managed to deceive our eyes, in order to enlarge the rose; but you can see as plainly as though he were here to tell you, that, like a great general, he has concentrated his whole energy on the rose, because the Virgin has told him that the rose symbolized herself, and that the light and splendour of her appearance in the west were to redeem all his awkwardnesses.

Of course this idea of the Virgin's interference sounds to you a mere bit of fancy, and that is an account which may be settled between the Virgin and you; but even twentieth-century eyes can see that the rose redeems everything, dominates everything, and gives character to the whole church.

In view of the difficulties which faced the artist, the rose is inspired genius,--the kind of genius which Shakespeare showed when he took some other man's play, and adapted it. Thus far, it shows its power chiefly by the way it comes forward and takes possession of the west front, but if you want a foot-rule to measure by, you may mark that the old, twelfth-century lancet-windows below it are not exactly in its axis. At the outset, in the original plan of 1090, or thereabouts, the old tower--the southern tower--was given greater width than the northern. Such inequalities were common in the early churches, and so is a great deal of dispute in modern books whether they were accidental or intentional, while no one denies that they are amusing. In these towers the difference is not great,--perhaps fourteen or fifteen inches,--but it caused the architect to correct it, in order to fit his front to the axis of the church, by throwing his entrance six or seven inches to the south, and narrowing to that extent the south door and south lancet.

The effect was bad, even then, and went far to ruin the south window; but when, after the fire of 1194, the architect inserted his great rose, filling every inch of possible s.p.a.ce between the lancet and the arch of the vault, he made another correction which threw his rose six or seven inches out of axis with the lancets. Not one person in a hundred thousand would notice it, here in the interior, so completely are we under the control of the artist and the Virgin; but it is a measure of the power of the rose.

Looking farther, one sees that the rose-motive, which so dominates the west front, is carried round the church, and comes to another outburst of splendour in the transepts. This leads back to fenestration on a great scale, which is a terribly ambitious flight for tourists; all the more, because here the tourist gets little help from the architect, who, in modern times, has seldom the opportunity to study the subject at all, and accepts as solved the problems of early Gothic fenestration. One becomes pedantic and pretentious at the very sound of the word, which is an intolerable piece of pedantry in itself; but Chartres is all windows, and its windows were as triumphant as its Virgin, and were one of her miracles. One can no more overlook the windows of Chartres than the gla.s.s which is in them. We have already looked at the windows of Mantes; we have seen what happened to the windows at Paris. Paris had at one leap risen twenty-five feet higher than Noyon, and even at Noyon, the architect, about 1150, had been obliged to invent new fenestration. Paris and Mantes, twenty years later, made another effort, which proved a failure. Then the architect of Chartres, in 1195, added ten feet more to his vault, and undertook, once for all, to show how a great cathedral should be lighted. As an architectural problem, it pa.s.ses far beyond our powers of understanding, even when solved; but we can always turn to see what the inevitable Viollet- le-Duc says about its solution at Chartres:--

Toward the beginning of the thirteenth century, the architect of the Cathedral of Chartres sought out entirely new window combinations to light the nave from above. Below, in the side aisles he kept to the customs of the times; that is, he opened pointed windows which did not wholly fill the s.p.a.ces between the piers; he wanted, or was willing to leave here below, the effect of a wall. But in the upper part of his building we see that he changed the system; he throws a round arch directly across from one pier to the next; then, in the enormous s.p.a.ce which remains within each span, he inserts two large pointed windows surmounted by a great rose ... We recognize in this construction of Notre Dame de Chartres a boldness, a force, which contrast with the fumbling of the architects in the Ile de France and Champagne. For the first time one sees at Chartres the builder deal frankly with the clerestory, or upper fenestration, occupying the whole width of the arches, and taking the arch of the vault as the arch of the window. Simplicity of construction, beauty in form, strong workmanship, structure true and solid, judicious choice of material, all the characteristics of good work, unite in this magnificent specimen of architecture at the beginning of the thirteenth century.

Viollet-le-Duc does not call attention to a score of other matters which the architect must have had in his mind, such as the distribution of light, and the relations of one arrangement with another: the nave with the aisles, and both with the transepts, and all with the choir. Following him, we must take the choir separately, and the aisles and chapels of the apse also. One cannot hope to understand all the experiments and refinements of the artist, either in their successes or their failures, but, with diffidence, one may ask one's self whether the beauty of the arrangement, as compared with the original arrangement in Paris, did not consist in retaining the rose-motive throughout, while throwing the whole upper wall into window. Triumphant as the clerestory windows are, they owe their charm largely to their roses, as you see by looking at the same scheme applied on a larger scale on the transept fronts; and then, by taking stand under the croisee, and looking at all in succession as a whole.

The rose window was not Gothic but Romanesque, and needed a great deal of coaxing to feel at home within the pointed arch. At first, the architects felt the awkwardness so strongly that they avoided it wherever they could. In the beautiful facade of Laon, one of the chief beauties is the setting of the rose under a deep round arch.

The western roses of Mantes and Paris are treated in the same way, although a captious critic might complain that their treatment is not so effective or so logical. Rheims boldly imprisoned the roses within the pointed arch; but Amiens, toward 1240, took refuge in the same square exterior setting that was preferred, in 1200, here at Chartres; and in the interior of Amiens the round arch of the rose is the last vault of the nave, seen through a vista of pointed vaults, as it is here. All these are supposed to be among the chief beauties of the Gothic facade, although the Gothic architect, if he had been a man of logic, would have clung to his lines, and put a pointed window in his front, as in fact he did at Coutances. He felt the value of the rose in art, and perhaps still more in religion, for the rose was Mary's emblem. One is fairly sure that the great Chartres rose of the west front was put there to please her, since it was to be always before her eyes, the most conspicuous object she would see from the high altar, and therefore the most carefully considered ornament in the whole church, outside the choir. The mere size proves the importance she gave it. The exterior diameter is nearly forty-four feet (13.36 metres). The nave of Chartres is, next perhaps to the nave of Angers, the widest of all Gothic naves; about fifty-three feet (16.31 metres); and the rose takes every inch it can get of this enormous span. The value of the rose, among architects of the time, was great, since it was the only part of the church that Villard de Honnecourt sketched; and since his time, it has been drawn and redrawn, described and commented by generations of architects till it has become as cla.s.sic as the Parthenon.

Yet this Chartres rose is solid, serious, sedate, to a degree unusual in its own age; it is even more Romanesque than the pure Romanesque roses. At Beauvais you must stop a moment to look at a Romanesque rose on the transept of the Church of Saint-Etienne; Viollet-le-Duc mentions it, with a drawing (article, "Pignon"), as not earlier than the year 1100, therefore about a century earlier than the rose of Chartres; it is not properly a rose, but a wheel of fortune, with figures climbing up and falling over. Another supposed twelfth-century rose is at Etampes, which goes with that of Laon and Saint-Leu-d'Esserent and Mantes. The rose of Chartres is so much the most serious of them all that Viollet-le-Duc has explained it by its material,--the heavy stone of Bercheres;--but the material was not allowed to affect the great transept roses, and the architect made his material yield to his object wherever he thought it worth while.

Standing under the central croisee, you can see all three roses by simply turning your head. That on the north, the Rose de France, was built, or planned, between 1200 and 1210, in the reign of Philip Augustus, since the porch outside, which would be a later construction, was begun by 1212. The Rose de France is the same in diameter as the western rose, but lighter, and built of lighter stone. Opposite the Rose de France stands, on the south front, Pierre Mauclerc's Rose de Dreux, of the same date, with the same motive, but even lighter; more like a rose and less like a wheel.

All three roses must have been planned at about the same time, perhaps by the same architect, within the same workshop; yet the western rose stands quite apart, as though it had been especially designed to suit the twelfth-century facade and portal which it rules. Whether this was really the artist's idea is a question that needs the artist to answer; but that this is the effect, needs no expert to prove; it stares one in the face. Within and without, one feels that the twelfth-century spirit is respected and preserved with the same religious feeling which obliged the architect to injure his own work by sparing that of his grandfathers.

Conspicuous, then, in the west front are two feelings:--respect for the twelfth-century work, and pa.s.sion for the rose fenestration; both subordinated to the demand for light. If it worries you to have to believe that these three things are in fact one; that the architect is listening, like the stone Abraham, for orders from the Virgin, while he caresses and sacrifices his child; that Mary and not her architects built this facade; if the divine intention seems to you a needless impertinence, you can soon get free from it by going to any of the later churches, where you will not be forced to see any work but that of the architect's compa.s.ses. According to Viollet-le-Duc, the inspiration ceased about 1250, or, as the Virgin would have dated it, on the death of Blanche of Castile in 1252. The work of Chartres, where her own hand is plainly shown, belongs in feeling, if not in execution, to the last years of the twelfth century (1195-1200). The great western rose which gives the motive for the whole decoration and is repeated in the great roses of the transepts, marks the Virgin's will,--the taste and knowledge of "cele qui la rose est des roses," or, if you prefer the Latin of Adam de Saint-Victor, the hand of her who is "Super rosam rosida."

All this is easy; but if you really cannot see the hand of Mary herself in these broad and public courts, which were intended, not for her personal presence, but for the use of her common people, you had better stop here, and not venture into the choir. Great halls seem to have been easy architecture. Naves and transepts were not often failures; facades and even towers and fleches are invariably more or less successful because they are more or less balanced, mathematical, calculable products of reason and thought. The most serious difficulties began only with the choir, and even then did not become desperate until the architect reached the curve of the apse, with its impossible vaultings, its complicated lines, its cross-thrusts, its double problems, internal and external, its defective roofing and unequal lighting. A perfect Gothic apse was impossible; an apse that satisfied perfectly its princ.i.p.al objects was rare; the simplest and cheapest solution was to have no apse at all, and that was the English scheme, which was tried also at Laon; a square, flat wall and window. If the hunt for Norman towers offered a summer's amus.e.m.e.nt, a hunt for apses would offer an education, but it would lead far out of France. Indeed, it would be simpler to begin at once with Sancta Sophia at Constantinople, San Vitale at Ravenna and Monreale at Palermo, and the churches at Torcello and Murano, and San Marco at Venice; and admit that no device has ever equalled the startling and mystical majesty of the Byzantine half-dome, with its marvellous mosaic Madonna dominating the church, from the entrance, with her imperial and divine presence. Unfortunately, the northern churches needed light, and the northern architects turned their minds to a desperate effort for a new apse.

The scheme of the cathedral at Laon seems to have been rejected unanimously; the bare, flat wall at the end of the choir was an eyesore; it was quite bad enough at the end of the nave, and became annoying at the end of the transepts, so that at Noyon and Soissons the architect, with a keen sense of interior form, had rounded the transept ends; but, though external needs might require a square transept, the unintelligence of the flat wall became insufferable at the east end. Neither did the square choir suit the church ceremonies and processions, or offer the same advantages of arrangement, as the French understood them. With one voice, the French architects seem to have rejected the Laon experiment, and turned back to a solution taken directly from the Romanesque.

[Ill.u.s.tration with caption: SAINT-MARTIN-DES-CHAMPS]

Quite early--in the eleventh century--a whole group of churches had been built in Auvergne,--at Clermont and Issoire, for example,-- possibly by one architect, with a circular apse, breaking out into five apsidal chapels. Tourists who get down as far south as Toulouse see another example of this Romanesque apse in the famous Church of Saint Sernin, of the twelfth century; and few critics take offence at one's liking it. Indeed, as far as concerns the exterior, one might even risk thinking it more charming than the exterior of any Gothic apse ever built. Many of these Romanesque apses of the eleventh and twelfth centuries still remain in France, showing themselves in unsuspected parish churches, here and there, but always a surprise for their quiet, un.o.btrusive grace, making a harmony with the Romanesque tower, if there is one, into which they rise, as at Saint Sernin; but all these churches had only one aisle, and, in the interior, there came invariable trouble when the vaults rose in height. The architect of Chartres, in 1200, could get no direct help from these, or even from Paris which was a beautifully perfect apse, but had no apsidal chapels. The earliest apse that could have served as a suggestion for Chartres--or, at least, as a point of observation for us--was that of the Abbey Church of Saint- Martin-des-Champs, which we went to see in Paris, and which is said to date from about 1150.

Here is a circular choir, surrounded by two rows of columns, irregularly s.p.a.ced, with circular chapels outside, which seems to have been more or less what the architect of Chartres, for the Virgin's purposes, had set his heart on obtaining. Closely following the scheme of Saint-Martin-des-Champs came the scheme of the Abbey Church at Vezelay, built about 1160-80. Here the vaulting sprang directly from the last arch of the choir, as is shown on the plan, and bearing first on the light columns of the choir, which were evenly s.p.a.ced, then fell on a row of heavier columns outside, which were also evenly s.p.a.ced, and came to rest at last on ma.s.sive piers, between which were five circular chapels. The plan shows at a glance that this arrangement stretched the second row of columns far apart, and that a church much larger than Vezelay would need to s.p.a.ce them so much farther apart that the arch uniting them would have to rise indefinitely; while, if beyond this, another aisle were added outside, the piers finally would require impossible vaulting.

[Ill.u.s.tration with caption: VEZELAY]

The problem stood thus when the great cathedrals were undertaken, and the architect of Paris boldly grappled with the double aisle on a scale requiring a new scheme. Here, in spite of the most virtuous resolutions not to be technical, we must attempt a technicality, because without it, one of the most interesting eccentricities of Chartres would be lost. Once more, Viollet-le-Duc:--

As the architect did not want to give the interior bays of the apse s.p.a.ces between the columns (AA) less than that of the parallel bays (BB), it followed that the first radiating bay gave a first s.p.a.ce (LMGH) which was difficult to vault, and a second s.p.a.ce (HGEF) which was impossible; for how establish an arch from F to E? Even if round, its key would have risen much higher than the key of the pointed archivolt LM. As the second radiating bay opened out still wider, the difficulty was increased. The builder therefore inserted the two intermediate pillars O and P between the columns of the second aisle (H, G, and I); which he supported, in the outside wall of the church, by one corresponding pier (Q) in the first bay of the apse, and by two similar piers (R and S) in the second bay.

[Ill.u.s.tration with caption: NOTRE DAME DE PARIS]

"There is no need to point out," continued Viollet-le-Duc, as though he much suspected that there might be need of pointing out, "what skill this system showed and how much the art of architecture had already been developed in the Ile de France toward the end of the twelfth century; to what an extent the unity of arrangement and style preoccupied the artists of that province."

In fact, the arrangement seems mathematically and technically perfect. At all events, we know too little to criticize it. Yet one would much like to be told why it was not repeated by any other architect or in any other church. Apparently the Parisians themselves were not quite satisfied with it, since they altered it a hundred years later, in 1296, in order to build out chapels between the piers. As the architects of each new cathedral had, in the interval, insisted on apsidal chapels, one may venture to guess that the Paris scheme hampered the services.

At Chartres the church services are Mary's own tastes; the church is Mary; and the chapels are her private rooms. She was not pleased with the arrangements made for her in her palace at Paris; they were too architectural; too regular and mathematical; too popular; too impersonal; and she rather abruptly ordered her architect at Chartres to go back to the old arrangement. The apse at Paris was hardly covered with its leading before the architect of Chartres adopted a totally new plan, which, according to Viollet-le-Duc, does him little credit, but which was plainly imposed on him, like the twelfth-century portal. Not only had it nothing of the mathematical correctness and precision of the Paris scheme, easy to understand and imitate, but it carried even a sort of violence--a wrench--in its system, as though the Virgin had said, with her grand Byzantine air:--I will it!