diff options
Diffstat (limited to '24428-h')
| -rw-r--r-- | 24428-h/24428-h.htm | 14592 | ||||
| -rw-r--r-- | 24428-h/images/fig001-big.jpg | bin | 0 -> 69291 bytes | |||
| -rw-r--r-- | 24428-h/images/fig001.jpg | bin | 0 -> 33590 bytes | |||
| -rw-r--r-- | 24428-h/images/fig002.jpg | bin | 0 -> 48471 bytes | |||
| -rw-r--r-- | 24428-h/images/fig003.jpg | bin | 0 -> 38662 bytes | |||
| -rw-r--r-- | 24428-h/images/fig004.jpg | bin | 0 -> 22755 bytes | |||
| -rw-r--r-- | 24428-h/images/fig005.png | bin | 0 -> 10395 bytes |
7 files changed, 14592 insertions, 0 deletions
diff --git a/24428-h/24428-h.htm b/24428-h/24428-h.htm new file mode 100644 index 0000000..fa4d87e --- /dev/null +++ b/24428-h/24428-h.htm @@ -0,0 +1,14592 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of "Our Fathers Have Told Us" Part I, + The Bible of Amiens, by John Ruskin. + </title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + + body{margin-left: 10%; + margin-right: 10%; + } + +span.left { + position: absolute; + left: 1%; + right: 88%; + font-size: 0.8em; + text-align: left; + color: #cccccc; + font-weight: normal; + } + + .pagenum { /* right-margin page numbers */ + /*visibility:hidden hide the page numbers */ + font-size:50%; /* tiny type.. */ + color: #444; /* ..dark gray.. */ + text-align: right; /* ..right-justified.. */ + width: 2.25em; /* ..in space wide enuff for 999 */ + position: absolute; /* out of normal flow.. */ + right: -2.5em; /* ..in the right margin.. */ + padding: 0 0 0 0 ; /* ..very compact */ + margin: auto 0 auto 0; +} + + .linenum {position: absolute; top: auto; left: 4%;} /* poetry number */ + .blockquot{margin-left: 5%; margin-right: 10%;} + .sidenote {width: 20%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em; margin-left: 1em; + float: right; clear: right; margin-top: 1em; + font-size: smaller; color: black; background: #eeeeee; border: dashed 1px;} + +div.centered {text-align: center;} /* work around for IE centering with CSS problem part 1 */ + div.centered table {margin-left: auto; margin-right: auto; text-align: left;} /* work around for IE centering with CSS problem part 2 */ + + .cen {text-align: center; text-indent: 0em;} /* centering paragraphs */ + .smcap {font-variant: small-caps; font-size: 95%;} /* small caps, normal size */ + .right {text-align: right; padding-right: 2em;} /* right aligning paragraphs */ + .tdr {text-align: right; vertical-align: bottom;} /* right align cell */ + .tdc {text-align: center;} /* center align cell */ + .tdl {text-align: left; padding-left: .25em;} /* left align cell */ + + .bb {border-bottom: solid 2px;} + .bl {border-left: solid 2px;} + .bt {border-top: solid 2px;} + .br {border-right: solid 2px;} + .bbox {border: solid 2px;} + + .center {text-align: center;} + .smcap {font-variant: small-caps;} + .u {text-decoration: underline;} + + .caption {font-weight: bold;} + + .figcenter {margin: auto; text-align: center;} + + .figleft {float: left; clear: left; margin-left: 0; margin-bottom: 1em; margin-top: + 1em; margin-right: 1em; padding: 0; text-align: center;} + + .figright {float: right; clear: right; margin-left: 1em; margin-bottom: 1em; + margin-top: 1em; margin-right: 0; padding: 0; text-align: center;} + + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align: super; font-size: .8em; text-decoration: none;} + + .lanchor {vertical-align: bottom; font-size: 100%; text-decoration: none;} + .link {vertical-align: bottom; font-size: 100%; text-decoration: none;} + + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem br {display: none;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem span.i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} + .poem span.i2 {display: block; margin-left: 2em; padding-left: 3em; text-indent: -3em;} + .poem span.i4 {display: block; margin-left: 4em; padding-left: 3em; text-indent: -3em;} + // --> + /* XML end ]]>*/ + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Our Fathers Have Told Us, by John Ruskin + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Our Fathers Have Told Us + Part I. The Bible of Amiens + +Author: John Ruskin + +Release Date: January 26, 2008 [EBook #24428] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK OUR FATHERS HAVE TOLD US *** + + + + +Produced by Stacy Brown, Simple Simon, Juliet Sutherland +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + + + +<hr style="width: 65%;" /> +<h1>Library Edition</h1> + +<h2>THE COMPLETE WORKS</h2> + +<h3>OF</h3> + +<h2>JOHN RUSKIN</h2> + + + +<h5>ARROWS OF THE CHACE</h5> +<h5>OUR FATHERS HAVE TOLD US</h5> +<h5>THE STORM-CLOUD OF THE NINETEENTH CENTURY</h5> +<h5>HORTUS INCLUSUS</h5> + +<h4>NATIONAL LIBRARY ASSOCIATION</h4> +<h4>NEW YORK CHICAGO</h4> + +<hr style="width: 65%;" /> + + +<h2>"Our Fathers Have Told Us"</h2> + +<h3>SKETCHES OF THE HISTORY OF CHRISTENDOM</h3> + +<h5>FOR BOYS AND GIRLS</h5> + +<h5>WHO HAVE BEEN HELD AT ITS FONTS</h5> +<br /><br /><br /> +<h4>PART I.</h4> +<br /><br /><br /> +<h2>THE BIBLE OF AMIENS</h2> + + +<hr style='width: 45%;' /> + + +<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS.</h2> + +<hr style='width: 45%;' /> + + + +<table width="80%" align="center" border="0" summary="contents"> +<tr> + <td class="left" width="80%" valign="top"> </td> + <td class="right" valign="top">Page<br /></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#PREFACE">PREFACE.</a></td> + <td class="right" valign="top"><a href="#Page_three">iii</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Chapter_I"><span class="smcap">Chapter I. + </span> — + <span class="smcap">By the Rivers of Waters</span></a></td> + <td class="right" valign="top"><a href="#Page_1">1</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Chapter_II"><span class="smcap">Chapter II. + </span> — + <span class="smcap">Under the Drachenfels</span></a></td> + <td class="right" valign="top"><a href="#Page_26">26</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Chapter_III"><span class="smcap">Chapter III. + </span> — <span class="smcap"> + The Lion Tamer</span></a></td> + <td class="right" valign="top"><a href="#Page_58">58</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Chapter_IV"><span class="smcap">Chapter IV. + </span> — <span class="smcap">Interpretations</span> + </a><br /><br /></td> + <td class="right" valign="top"><a href="#Page_88">88</a><br /></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Appendix_I"><span class="smcap">Appendix I. + </span> — + <span class="smcap">Chronological List of Principal Events referred to in the 'Bible of Amiens'</span></a></td> + <td class="right" valign="top"><a href="#Page_143">143</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Appendix_II"><span class="smcap">Appendix II. + </span> — <span class="smcap">References Explanatory of + Photographs to Chapter IV</span></a></td> + <td class="right" valign="top"><a href="#Page_144">144</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Appendix_III"><span class="smcap">Appendix III. + </span> — + <span class="smcap">General Plan of 'Our Fathers have told us'</span></a></td> + <td class="right" valign="top"><a href="#Page_153">153</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#INDEX">INDEX</a></td> + <td class="right" valign="top"><a href="#Page_157">157</a></td> +</tr> +</table> + +<h3><a name="PLATES" id="PLATES"></a>PLATES.</h3> + +<table width="80%" align="center" border="0" summary="contents"> + +<tr> + <td class="left" width="80%" valign="top"> </td> + <td class="right" valign="top">To face page<br /></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Plate_I"><span class="smcap">Plate I. + </span> — <span class="smcap">The Dynasties + of France</span></a></td> + <td class="right" valign="top"><a href="#Plate_I">9</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Plate_II"><span class="smcap">Plate II. + </span> — + <span class="smcap">The Bible of Amiens, Northern Porch before + Restoration</span></a></td> + <td class="right" valign="top"><a href="#Plate_II">27</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Plate_III"><span class="smcap">Plate III. + </span> — + <span class="smcap">Amiens, Jour Des Trépassés, 1880</span> + </a></td> + <td class="right" valign="top"><a href="#Plate_III">58</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#St._Mary"> + <span class="smcap">St. Mary</span></a></td> + <td class="right" valign="top"><a href="#St._Mary">131</a></td> +</tr> +<tr> + <td class="left" width="80%" valign="top"> + <a class="contents" href="#Plan_of_the_West_Porches"> + <span class="smcap">Plan of the West Porches</span></a></td> + <td class="right" valign="top"> + <a href="#Plan_of_the_West_Porches">140</a></td> +</tr> +</table> + +<br /><br /><br /><br /> + + + +<span class="left"><a name="Page_three" id="Page_three">[Pg iii]</a></span> + + +<hr style="width: 65%;" /> +<h2><a name="PREFACE" id="PREFACE"></a>PREFACE.</h2> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<p>The long abandoned purpose, of which the following pages begin some +attempt at fulfilment, has been resumed at the request of a young +English governess, that I would write some pieces of history which her +pupils could gather some good out of;—the fruit of historical +documents placed by modern educational systems at her disposal, being +to them labour only, and sorrow.</p> + +<p>What else may be said for the book, if it ever become one, it must say +for itself: preface, more than this, I do not care to write: and the +less, because some passages of British history, at this hour under +record, call for instant, though brief, comment.</p> + +<p>I am told that the Queen's Guards have gone to Ireland; playing "God +save the Queen." And being, (as I have declared myself in the course +of some letters to which public attention has been lately more than +enough directed,) to the best of my knowledge, the staunchest +Conservative in England, I am disposed gravely to question the +propriety of the mission of the Queen's Guards on the employment +commanded them. My own Conservative notion of the function of the +Guards is that they should guard the Queen's throne and life, when +threatened either by domestic or foreign enemy: but not that they +should become a substitute for her inefficient police force, in the +execution of her domiciliary laws.</p> + +<p>And still less so, if the domiciliary laws which they are sent to +execute, playing "God save the Queen," be perchance precisely contrary +to that God the Saviour's law; and therefore,<span class="left"> +<a name="Page_four" id="Page_four">[Pg iv]</a></span> such as, in the long +run, no quantity either of Queens, or Queen's men, <i>could</i> execute. +Which is a question I have for these ten years been endeavouring to +get the British public to consider—vainly enough hitherto; and will +not at present add to my own many words on the matter. But a book has +just been published by a British officer, who, if he had not been +otherwise and more actively employed, could not only have written all +my books about landscape and picture, but is very singularly also of +one mind with me, (God knows of how few Englishmen I can now say so,) +on matters regarding the Queen's safety, and the Nation's honour. Of +whose book ("Far out: Rovings retold"), since various passages will be +given in my subsequent terminal notes, I will content myself with +quoting for the end of my Preface, the memorable words which Colonel +Butler himself quotes, as spoken to the British Parliament by its last +Conservative leader, a British officer who had also served with honour +and success.</p> + +<p>The Duke of Wellington said: "It is already well known to your +Lordships that of the troops which our gracious Sovereign did me the +honour to entrust to my command at various periods during the war—a +war undertaken for the express purpose of securing the happy +institutions and independence of the country—at least one half were +Roman Catholics. My Lords, when I call your recollection to this fact, +I am sure all further eulogy is unnecessary. Your Lordships are well +aware for what length of period and under what difficult circumstances +they maintained the Empire buoyant upon the flood which overwhelmed +the thrones and wrecked the institutions of every other people;—how +they kept alive the only spark of freedom which was left +unextinguished in Europe.... My Lords, it is mainly to the Irish +Catholics that we all owe our proud predominance in our military +career, and that I personally am indebted for the laurels with which +you have been pleased to decorate my brow.... We must confess, my +Lords, that without Catholic blood and Catholic valour no victory +could ever have been obtained, and the first military talents might +have been exerted in vain." +<span class="left"><a name="Page_five" id="Page_five">[Pg v]</a></span> +Let these noble words of tender Justice be the first example to my +young readers of what all History ought to be. It has been told them, +in the Laws of Fésole, that all great Art is Praise. So is all +faithful History, and all high Philosophy. For these three, Art, +History, and Philosophy, are each but one part of the Heavenly Wisdom, +which sees not as man seeth, but with Eternal Charity; and because she +rejoices not in Iniquity, <i>therefore</i> rejoices in the Truth.</p> + +<p>For true knowledge is of Virtues only; of poisons and vices, it is +Hecate who teaches, not Athena. And of all wisdom, chiefly the +Politician's must consist in this divine Prudence; it is not, indeed, +always necessary for men to know the virtues of their friends, or +their masters; since the friend will still manifest, and the master +use. But woe to the Nation which is too cruel to cherish the virtue of +its subjects, and too cowardly to recognize that of its enemies!</p> + +<span class="left"><a name="Page_1" id="Page_1">[Pg 1]</a></span> + + +<hr style="width: 65%;" /> +<h2><a name="THE_BIBLE_OF_AMIENS" id="THE_BIBLE_OF_AMIENS"> +</a>THE BIBLE OF AMIENS.</h2> + + +<hr style="width: 65%;" /> +<h3><a name="Chapter_I" id="Chapter_I"></a>CHAPTER I.</h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<h3>BY THE RIVERS OF WATERS.</h3> + + +<p>The intelligent English traveller, in this fortunate age for him, is +aware that, half-way between Boulogne and Paris, there is a complex +railway-station, into which his train, in its relaxing speed, rolls +him with many more than the average number of bangs and bumps +prepared, in the access of every important French <i>gare</i>, to startle +the drowsy or distrait passenger into a sense of his situation.</p> + +<p>He probably also remembers that at this halting-place in mid-journey +there is a well-served buffet, at which he has the privilege of "Dix +minutes d'arrêt."</p> + +<p>He is not, however, always so distinctly conscious that these ten +minutes of arrest are granted to him within not so many minutes' walk +of the central square of a city which was once the Venice of France.</p> + +<p>Putting the lagoon islands out of question, the French River-Queen was +nearly as large in compass as Venice herself; and divided, not by slow +currents of ebbing and returning tide, but by eleven beautiful trout +streams, of which some four or five are as large, each separately, as +our Surrey Wandle, or as Isaac Walton's Dove; and which, branching out +of one strong current above the city, and uniting again after they +have eddied through its streets, are bordered, as they flow down, +(fordless except where the two Edwards rode them, the day before +Crecy,) to the sands of St. Valery, by<span class="left"> +<a name="Page_2" id="Page_2">[Pg 2]</a></span> groves of aspen, and + glades of poplar, whose grace and gladness seem to spring in every stately +avenue instinct with the image of the just man's life,—"Erit tanquam +lignum quod plantatum est secus decursus aquarum."</p> + +<p>But the Venice of Picardy owed her name, not to the beauty of her +streams merely, but to their burden. She was a worker, like the +Adriatic princes, in gold and glass, in stone, wood, and ivory; she +was skilled like an Egyptian in the weaving of fine linen; dainty as +the maids of Judah in divers colours of needlework. And of these, the +fruits of her hands, praising her in her own gates, she sent also +portions to stranger nations, and her fame went out into all lands.</p> + +<p>"Un règlement de l'échevinage, du 12<sup>me</sup> avril +1566, fait voir qu'on fabriquait à cette epoque, des velours de +toutes couleurs pour meubles, des colombettes à grands et petits +carreaux, des burailles croises, qu'on expédiait en Allemagne—en +Espagne, en Turquie, et en Barbarie!"<a name="FNanchor_1-1_1" id="FNanchor_1-1_1"> +</a><a href="#Footnote_1-1_1" class="fnanchor">[1-1]</a></p> + +<p>All-coloured velvets, pearl-iridescent colombettes! (I wonder what +they may be?) and sent to vie with the variegated carpet of the Turk, +and glow upon the arabesque towers of Barbary! +<a name="FNanchor_1-2_2" id="FNanchor_1-2_2"></a> +<a href="#Footnote_1-2_2" class="fnanchor">[1-2]</a> +Was not this a phase of provincial Picard life which an intelligent English +traveller might do well to inquire into? Why should this fountain of +rainbows leap up suddenly here by Somme; and a little Frankish maid +write herself the sister of Venice, and the servant of Carthage and of +Tyre?</p> + +<p>And if she, why not others also of our northern villages? Has the +intelligent traveller discerned anything, in the country, or in its +shores, on his way from the gate of Calais to the <i>gare</i> of Amiens, +of special advantage for artistic design, or for commercial enterprise? +He has seen league after league of sandy dunes. We also, we, have our +sands by Severn, by Lune, by Solway. He has seen extensive plains of +useful and <span class="left"><a name="Page_3" id="Page_3">[Pg 3]</a></span> +not unfragrant peat,—an article sufficiently accessible +also to our Scotch and Irish industries. He has seen many a broad down +and jutting cliff of purest chalk; but, opposite, the perfide Albion +gleams no whit less blanche beyond the blue. Pure waters he has seen, +issuing out of the snowy rock; but are ours less bright at Croydon, at +Guildford, or at Winchester? And yet one never heard of treasures sent +from Solway sands to African; nor that the builders at Romsey could +give lessons in colour to the builders at Granada? What can it be, in +the air or the earth—in her stars or in her sunlight—that fires the +heart and quickens the eyes of the little white-capped Amienoise +soubrette, till she can match herself against Penelope?</p> + +<p>The intelligent English traveller has of course no time to waste on +any of these questions. But if he has bought his ham-sandwich, and is +ready for the "En voiture, messieurs," he may perhaps condescend for +an instant to hear what a lounger about the place, neither wasteful of +his time, nor sparing of it, can suggest as worth looking at, when his +train glides out of the station.</p> + +<p>He will see first, and doubtless with the respectful admiration which +an Englishman is bound to bestow upon such objects, the coal-sheds and +carriage-sheds of the station itself, extending in their ashy and oily +splendours for about a quarter of a mile out of the town; and then, +just as the train gets into speed, under a large chimney tower, which +he cannot see to nearly the top of, but will feel overcast by the +shadow of its smoke, he <i>may</i> see, if he will trust his intelligent +head out of the window, and look back, fifty or fifty-one (I am not +sure of my count to a unit) similar chimneys, all similarly smoking, +all with similar works attached, oblongs of brown brick wall, with +portholes numberless of black square window. But in the midst of these +fifty tall things that smoke, he will see one, a little taller than +any, and more delicate, that does not smoke; and in the midst of these +fifty masses of blank wall enclosing 'works'—and doubtless producing +works profitable and honourable to France and the world—he will see +<i>one</i> mass of wall<span class="left"> +<a name="Page_4" id="Page_4">[Pg 4]</a></span> +—not blank, but strangely wrought by the hands of +foolish men of long ago, for the purpose of enclosing or producing no +manner of profitable work whatsoever, but one—</p> + +<p>"This is the work of God; that ye should believe on Him whom He hath +sent"!</p> + +<p>Leaving the intelligent traveller now to fulfil his vow of pilgrimage +to Paris,—or wherever else God may be sending him,—I will suppose +that an intelligent Eton boy or two, or thoughtful English girl, may +care quietly to walk with me as far as this same spot of commanding +view, and to consider what the workless—shall we say also +worthless?—building, and its unshadowed minaret, may perhaps farther +mean.</p> + +<p>Minaret I have called it, for want of better English word. +Flêche—arrow—is its proper name; vanishing into the air you + know not where, by the mere fineness of it. +Flameless—motionless—hurtless—the fine arrow; unplumed, + unpoisoned, and unbarbed; aimless—shall we say also, readers young + and old, travelling or abiding? It, and the walls it rises from—what + have they once meant? What meaning have they left in them yet, for you, + or for the people that live round them, and never look up as they pass by?</p> + +<p>Suppose we set ourselves first to learn how they came there.</p> + +<p>At the birth of Christ, all this hillside, and the brightly-watered +plain below, with the corn-yellow champaign above, were inhabited by a +Druid-taught race, wild enough in thoughts and ways, but under Roman +government, and gradually becoming accustomed to hear the names, and +partly to confess the power, of Roman gods. For three hundred years +after the birth of Christ they heard the name of no other God.</p> + +<p>Three hundred years! and neither apostles nor inheritors of +apostleship had yet gone into all the world and preached the gospel to +every creature. Here, on their peaty ground, the wild people, still +trusting in Pomona for apples, in Silvanus for acorns, in Ceres for +bread, and in Proserpina for rest, hoped but the season's blessing +from the Gods of Harvest, and feared no eternal anger from the Queen +of Death.</p> + +<p>But at last, three hundred years being past and gone, in the +<span class="left"><a name="Page_5" id="Page_5">[Pg 5]</a></span> + year of Christ 301, there came to this hillside of Amiens, on the + sixth day of the Ides of October, the Messenger of a new Life.</p> +<a name="Link_1-4" id="Link_1-4"></a> + +<p>His name, Firminius (I suppose) in Latin, Firmin in French,—so to be +remembered here in Picardy. Firmin, not Firminius; as Denis, not +Dionysius; coming out of space—no one tells what part of space. But +received by the pagan Amienois with surprised welcome, and seen of +them—forty days—many days, we may read—preaching acceptably, + and binding with baptismal vows even persons in good society: and that in +such numbers, that at last he is accused to the Roman governor, by the +priests of Jupiter and Mercury, as one turning the world upside-down. +And in the last day of the Forty—or of the indefinite many meant by +Forty—he is beheaded, as martyrs ought to be, and his ministrations +in a mortal body ended.</p> + +<p>The old, old story, you say? Be it so; you will the more easily +remember it. The Amienois remembered it so carefully, that, twelve +hundred years afterwards, in the sixteenth century, they thought good +to carve and paint the four stone pictures Nos. 1, 2, 3, and 4 of our +first choice photographs. (N. B.—This series is not yet arranged, but +is distinct from that referred to in Chapter IV. See + +<a href="#Link_1-1" class="lanchor">Appendix II</a>.). +Scene 1st, St. Firmin arriving; scene 2nd, St. Firmin preaching; scene +3rd, St. Firmin baptizing; and scene 4th, St. Firmin beheaded, by an +executioner with very red legs, and an attendant dog of the character +of the dog in 'Faust,' of whom we may have more to say presently.</p> + +<p>Following in the meantime the tale of St. Firmin, as of old time +known, his body was received, and buried, by a Roman senator, his +disciple, (a kind of Joseph of Arimathea to St. Firmin,) in the Roman +senator's own garden. Who also built a little oratory over his grave. +The Roman senator's son built a church to replace the oratory, +dedicated it to Our Lady of Martyrs, and established it as an +episcopal seat— the first of the French nation's. A very notable spot +for the French nation, surely? One deserving, perhaps, some little +memory or monument,—cross, tablet, or the like? Where, therefore, +<span class="left"><a name="Page_6" id="Page_6">[Pg 6]</a></span> do +you suppose this first cathedral of French Christianity stood, and +with what monument has it been honoured?</p> + +<p>It stood where we now stand, companion mine, whoever you may be; and +the monument wherewith it has been honoured is this—chimney, whose +gonfalon of smoke overshadows us—the latest effort of modern art in +Amiens, the chimney of St. Acheul.</p> + +<p>The first cathedral, you observe, of the <i>French</i> nation; more +accurately, the first germ of cathedral <i>for</i> the French nation—who +are not yet here; only this grave of a martyr is here, and this church +of Our Lady of Martyrs, abiding on the hillside, till the Roman power +pass away.</p> + +<p>Falling together with it, and trampled down by savage tribes, alike +the city and the shrine; the grave forgotten,—when at last the Franks +themselves pour from the north, and the utmost wave of them, lapping +along these downs of Somme, is <i>here</i> stayed, and the Frankish +standard planted, and the French kingdom throned.</p> + +<p>Here their first capital, here the first footsteps +<a name="FNanchor_1-3_3" id="FNanchor_1-3_3"> +</a><a href="#Footnote_1-3_3" class="fnanchor">[1-3]</a> of the Frank in +his France! Think of it. All over the south are Gauls, Burgundians, +Bretons, heavier-hearted nations of sullen mind: at their outmost brim +and border, here at last are the Franks, the source of all Franchise, +for this our Europe. You have heard the word in England, before now, +but English word for it is none! <i>Honesty</i> we have of our own; but +<i>Frankness</i> we must learn of these: nay, all the western nations of us +are in a few centuries more to be known by this name of Frank. Franks, +of Paris that is to be, in time to come; but French of Paris is in +year of grace 500 an unknown tongue in Paris, as much as in +Stratford-att-ye-Bowe. French of Amiens is the kingly and courtly form +of Christian speech, Paris lying yet in Lutetian clay, to develope +into tile-field, perhaps, in due time. Here, by soft-glittering Somme, +reign Clovis and his Clotilde. +<span class="left"><a name="Page_7" id="Page_7">[Pg 7]</a></span> +And by St. Firmin's grave speaks now another gentle evangelist, and +the first Frank king's prayer to the King of kings is made to Him, +known only as "the God of Clotilde."</p> + +<p>I must ask the reader's patience now with a date or two, and stern +facts—two—three—or more.</p> +<a name="Link_1-12" id="Link_1-12"></a> + +<p>Clodion the leader of the first Franks who reach irrevocably beyond +the Rhine, fights his way through desultory Roman cohorts as far as +Amiens, and takes it, in 445.<a name="FNanchor_1-4_4" id="FNanchor_1-4_4"> +</a><a href="#Footnote_1-4_4" class="fnanchor">[1-4]</a></p> +<a name="Link_1-13" id="Link_1-13"></a> + +<p>Two years afterwards, at his death, the scarcely asserted throne is +seized—perhaps inevitably—by the tutor of his children, + Merovée, whose dynasty is founded on the defeat of Attila + at Chalons.</p> +<a name="Link_1-14" id="Link_1-14"></a> + +<p>He died in 457. His son Childeric, giving himself up to the love of +women, and scorned by the Frank soldiery, is driven into exile, the +Franks choosing rather to live under the law of Rome than under a base +chief of their own. He receives asylum at the court of the king of +Thuringia, and abides there. His chief officer in Amiens, at his +departure, breaks a ring in two, and, giving him the half of it, tells +him, when the other half is sent, to return.</p> + +<p>And, after many days, the half of the broken ring is sent, and he +returns, and is accepted king by his Franks.</p> + +<p>The Thuringian queen follows him, (I cannot find if her husband is +first dead—still less, if dead, how dying,) and offers herself to him +for his wife.</p> + +<p>"I have known thy usefulness, and that thou art very strong; and I +have come to live with thee. Had I known, in parts beyond sea, any one +more useful than thou, I should have sought to live with <i>him</i>."</p> + +<p>He took her for his wife, and their son is Clovis.</p> +<a name="Link_1-16" id="Link_1-16"></a> + + +<p>A wonderful story; how far in literalness true is of no manner of +moment to us; the myth, and power of it, <i>do</i> manifest the nature of +the French kingdom, and prophesy its future destiny. Personal valour, +personal beauty, loyalty to <span class="left"> +<a name="Page_8" id="Page_8">[Pg 8]</a></span> +kings, love of women, disdain of unloving +marriage, note all these things for true, and that in the corruption +of these will be the last death of the Frank, as in their force was +his first glory.</p> + +<p>Personal valour, worth. <i>Utilitas</i>, the keystone of all. Birth +nothing, except as gifting with valour;—Law of primogeniture +unknown;—Propriety of conduct, it appears, for the present, also +nowhere! (but we are all pagans yet, remember).</p> + +<p>Let us get our dates and our geography, at any rate, gathered out of +the great 'nowhere' of confused memory, and set well together, thus +far.</p> + +<p><b>457</b>. Merovée dies.<a name="Link_1-15" id="Link_1-15"></a> + + The useful Childeric, counting his exile, and + reign in Amiens, together, is King altogether twenty-four years, 457 to 481, +and during his reign Odoacer ends the Roman empire in Italy, 476.</p> +<a name="Link_1-17" id="Link_1-17"></a> + + +<p><b>481</b>. Clovis is only fifteen when he succeeds his father, as King of +the Franks in Amiens. At this time a fragment of Roman power remains +isolated in central France, while four strong and partly savage +nations form a cross round this dying centre: the Frank on the north, +the Breton on the west, the Burgundian on the east, the Visigoth +strongest of all and gentlest, in the south, from Loire to the sea.</p> + +<p>Sketch for yourself, first, a map of France, as large as you like, as +in Plate I., fig. 1, marking only the courses of the five rivers, +Somme, Seine, Loire, Saone, Rhone; then, rudely, you find it was +divided at the time thus, fig. 2: Fleur-de-lysée part, Frank; diagonal +shading upper left to lower right, Breton; diagonal shading upper +right to lower left, Burgundian; horizontal shading, Visigoth. I am +not sure how far these last reached across Rhone into Provence, but I +think best to indicate Provence as semée with roses.</p> + +<div class="figcenter" style="width: 346px;"> +<a name="Plate_I" id="Plate_I"></a> +<a href="images/fig001-big.jpg"><img border="0" src="images/fig001.jpg" width="346" height="497" alt="" title="" /></a> +</div> + +<h3><span class="smcap">Plate I.</span> — +<span class="smcap">The Dynasties of France</span></h3> + +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<span class="left"> +<a name="Page_9" id="Page_9">[Pg 9]</a></span> + +<p>Now, under Clovis, the Franks fight three great battles. The first, +with the Romans, near Soissons, <a name="Link_1-2" id="Link_1-2"></a> + +which they win, and become masters of +France as far as the Loire. Copy the rough map fig. 2, and put the +fleur-de-lys all over the middle of it, extinguishing the Romans (fig. +3). This battle was won by Clovis, I believe, before he married +Clotilde.<a name="Link_1-24" id="Link_1-24"></a> + + He wins his princess by it: cannot get his pretty vase, +however, to present to her. Keep that story well in your mind, and +the battle of Soissons, as winning mid-France for the French, and +ending the Romans there, for ever. Secondly, after he marries +Clotilde, the wild Germans attack <i>him</i> from the north, and he has +to fight for life and throne at Tolbiac. This is the battle in which he +prays to the God of Clotilde, and quits himself of the Germans by His +help. Whereupon he is crowned in Rheims by St. Remy.</p> +<a name="Link_1-26" id="Link_1-26"></a> + + +<p>And now, in the new strength of his Christianity, and his twin victory +over Rome and Germany, and his love for his queen, and his ambition +for his people, he looks south on that vast Visigothic power, between +Loire and the snowy mountains. Shall Christ, and the Franks, not be +stronger than villainous Visigoths 'who are Arians also'? All his +Franks are with him, in that opinion. So he marches against the +Visigoths, meets them and their Alaric at Poitiers, +<a name="Link_1-28" id="Link_1-28"></a> + ends their Alaric +and their Arianism, and carries his faithful Franks to the Pic du +Midi.</p> +<a name="Link_1-18" id="Link_1-18"></a> + +<p>And so now you must draw the map of France once more, and put the +fleur-de-lys all over its central mass from Calais to the Pyrenees: +only Brittany still on the west, Burgundy in the east, and the white +Provence rose beyond Rhone. And now poor little Amiens has become a +mere border town like our Durham, and Somme a border streamlet like +our Tyne. Loire and Seine have become the great French rivers, and men +will be minded to build cities by these; where the well-watered +plains, not of peat, but richest pasture, may repose under the guard +of saucy castles on the crags, and moated towers on the islands. But +now let us think a little more closely what our changed symbols in the +map may mean—five fleur-de-lys for level bar.</p> + +<p>They don't mean, certainly, that all the Goths are gone, and nobody +but Franks in France? The Franks have not massacred Visigothic man, +woman, and child, from Loire to Garonne. Nay, where their own throne +is still set by the Somme, the peat-bred people whom they found there, +live there still, though subdued. Frank, or Goth, or Roman may +fluctuate<span class="left"><a name="Page_10" id="Page_10">[Pg 10]</a></span> + hither and thither, in chasing or flying troops: but, +unchanged through all the gusts of war, the rural people whose huts +they pillage, whose farms they ravage, and over whose arts they reign, +must still be diligently, silently, and with no time for lamentation, +ploughing, sowing, cattle-breeding!</p> + +<p>Else how could Frank or Hun, Visigoth or Roman, live for a month, or +fight for a day?</p> + +<p>Whatever the name, or the manners, of their masters, the ground +delvers must be the same; and the goatherd of the Pyrenees, and the +vine-dresser of Garonne, and the milkmaid of Picardy, give them what +lords you may, abide in their land always, blossoming as the trees of +the field, and enduring as the crags of the desert. And these, the +warp and first substance of the nation, are divided, not by dynasties, +but by climates; and are strong here, and helpless there, by +privileges which no invading tyrants can abolish, and through faults +which no preaching hermit can repress. Now, therefore, please let us +leave our history a minute or two, and read the lessons of constant +earth and sky.</p> + +<p>In old times, when one posted from Calais to Paris, there was about +half an hour's trot on the level, from the gate of Calais to the long +chalk hill, which had to be climbed before arriving at the first +post-house in the village of Marquise.</p> + +<p>That chalk rise, virtually, is the front of France; that last bit of +level north of it, virtually the last of Flanders; south of it, +stretches now a district of chalk and fine building limestone,—(if +you keep your eyes open, you may see a great quarry of it on the west +of the railway, half-way between Calais and Boulogne, where once was a +blessed little craggy dingle opening into velvet lawns;)—this high, +but never mountainous, calcareous tract, sweeping round the chalk +basin of Paris away to Caen on one side, and Nancy on the other, and +south as far as Bourges, and the Limousin. This limestone tract, with +its keen fresh air, everywhere arable surface, and quarriable banks +above well-watered meadow, is the real country of the French. Here +only are their arts clearly developed. Farther south they are Gascons, +or Limousins, or Auvergnats, or the<span class="left"> +<a name="Page_11" id="Page_11">[Pg 11]</a></span> + like. Westward, grim-granitic +Bretons; eastward, Alpine-bearish Burgundians: here only, on the +chalk and finely-knit marble, between, say, Amiens and Chartres one +way, and between Caen and Rheims on the other, have you real <i>France</i>.</p> + +<p>Of which, before we carry on the farther vital history, I must ask the +reader to consider with me, a little, how history, so called, has been +for the most part written, and of what particulars it usually +consists.</p> + +<p>Suppose that the tale of King Lear were a true one; and that a modern +historian were giving the abstract of it in a school manual, +purporting to contain all essential facts in British history valuable +to British youth in competitive examination. The story would be +related somewhat after this manner:—</p> + +<p>"The reign of the last king of the seventy-ninth dynasty closed in a +series of events with the record of which it is painful to pollute the +pages of history. The weak old man wished to divide his kingdom into +dowries for his three daughters; but on proposing this arrangement to +them, finding it received by the youngest with coldness and reserve, +he drove her from his court, and divided the kingdom between his two +elder children.</p> + +<p>"The youngest found refuge at the court of France, where ultimately +the prince royal married her. But the two elder daughters, having +obtained absolute power, treated their father at first with +disrespect, and soon with contumely. Refused at last even the comforts +necessary to his declining years, the old king, in a transport of +rage, left the palace, with, it is said, only the court fool for an +attendant, and wandered, frantic and half naked, during the storms of +winter, in the woods of Britain.</p> + +<p>"Hearing of these events, his youngest daughter hastily collected an +army, and invaded the territory of her ungrateful sisters, with the +object of restoring her father to his throne; but, being met by a well +disciplined force, under the command of her eldest sister's paramour, +Edmund, bastard son of<span class="left"><a name="Page_12" id="Page_12"> +[Pg 12]</a></span> the Earl of Gloucester, was herself defeated, +thrown into prison, and soon afterwards strangled by the adulterer's +order. The old king expired on receiving the news of her death; and +the participators in these crimes soon after received their reward; +for the two wicked queens being rivals for the affections of the +bastard, the one of them who was regarded by him with less favour +poisoned the other, and afterwards killed herself. Edmund afterwards +met his death at the hand of his brother, the legitimate son of +Gloucester, under whose rule, with that of the Earl of Kent, the +kingdom remained for several succeeding years."</p> + +<p>Imagine this succinctly graceful recital of what the historian +conceived to be the facts, adorned with violently black and white +woodcuts, representing the blinding of Gloucester, the phrenzy of +Lear, the strangling of Cordelia, and the suicide of Goneril, and you +have a type of popular history in the nineteenth century; which is, +you may perceive after a little reflection, about as profitable +reading for young persons (so far as regards the general colour and +purity of their thoughts) as the Newgate Calendar would be; with this +farther condition of incalculably greater evil, that, while the +calendar of prison-crime would teach a thoughtful youth the dangers of +low life and evil company, the calendar of kingly crime overthrows his +respect for any manner of government, and his faith in the ordinances +of Providence itself.</p> + +<p>Books of loftier pretence, written by bankers, members of Parliament, +or orthodox clergymen, are of course not wanting; and show that the +progress of civilization consists in the victory of usury over +ecclesiastical prejudice, or in the establishment of the Parliamentary +privileges of the borough of Puddlecombe, or in the extinction of the +benighted superstitions of the Papacy by the glorious light of +Reformation. Finally, you have the broadly philosophical history, +which proves to you that there is no evidence whatever of any +overruling Providence in human affairs; that all virtuous actions have +selfish motives; and that a scientific selfishness, with proper +telegraphic communications, and perfect knowledge of all the species +<span class="left"><a name="Page_13" id="Page_13">[Pg 13]</a></span> +of Bacteria, will entirely secure the future well-being of the upper +classes of society, and the dutiful resignation of those beneath them.</p> + +<p>Meantime, the two ignored powers—the Providence of Heaven, and the +virtue of men—have ruled, and rule, the world, not invisibly; and +they are the only powers of which history has ever to tell any +profitable truth. Under all sorrow, there is the force of virtue; over +all ruin, the restoring charity of God. To these alone we have to +look; in these alone we may understand the past, and predict the +future, destiny of the ages.</p> + +<p>I return to the story of Clovis, king now of all central France. Fix +the year 500 in your minds as the approximate date of his baptism at +Rheims,<a name="Link_1-27" id="Link_1-27"></a> + + and of St. Remy's sermon to him, telling him of the sufferings +and passion of Christ, till Clovis sprang from his throne, grasping +his spear, and crying, "Had I been there with my brave Franks, I would +have avenged His wrongs."</p> + +<p>"There is little doubt," proceeds the cockney historian, "that the +conversion of Clovis was as much a matter of policy as of faith." But +the cockney historian had better limit his remarks on the characters +and faiths of men to those of the curates who have recently taken +orders in his fashionable neighbourhood, or the bishops who have +lately preached to the population of its manufacturing suburbs. +Frankish kings were made of other clay.</p> + +<p>The Christianity of Clovis does not indeed produce any fruits of the +kind usually looked for in a modern convert. We do not hear of his +repenting ever so little of any of his sins, nor resolving to lead a +new life in any the smallest particular. He had not been impressed +with convictions of sin at the battle of Tolbiac; nor, in asking for +the help of the God of Clotilde, had he felt or professed the remotest +intention of changing his character, or abandoning his projects. What +he was, before he believed in his queen's God, he only more intensely +afterwards became, in the confidence of that before unknown God's +supernatural help. His natural gratitude to the Delivering Power, and +<span class="left"><a name="Page_14" id="Page_14">[Pg 14]</a></span> +pride in its protection, added only fierceness to his soldiership, and +deepened his political enmities with the rancour of religions +indignation. No more dangerous snare is set by the fiends for human +frailty than the belief that our own enemies are also the enemies of +God; and it is perfectly conceivable to me that the conduct of Clovis +might have been the more unscrupulous, precisely in the measure that +his faith was more sincere.</p> + +<p>Had either Clovis or Clotilde fully understood the precepts of their +Master, the following history of France, and of Europe, would have +been other than it is. What they could understand, or in any wise were +taught, you will find that they obeyed, and were blessed in obeying. +But their history is complicated with that of several other persons, +respecting whom we must note now a few too much forgotten particulars.</p> + +<p>If from beneath the apse of Amiens Cathedral we take the street +leading due south, leaving the railroad station on the left, it brings +us to the foot of a gradually ascending hill, some half a mile long—a +pleasant and quiet walk enough, terminating on the level of the +highest land near Amiens; whence, looking back, the Cathedral is seen +beneath us, all but the flêche, our gained hill-top being on a level +with its roof-ridge: and, to the south, the plain of France.</p> + +<p>Somewhere about this spot, or in the line between it and St. Acheul, +stood the ancient Roman gate of the Twins, whereon were carved Romulus +and Remus being suckled by the wolf; and out of which, one bitter +winter's day, a hundred and seventy years ago when Clovis was +baptized—had ridden a Roman soldier, wrapped in his horseman's +cloak,<a name="FNanchor_1-5_5" id="FNanchor_1-5_5"> +</a><a href="#Footnote_1-5_5" class="fnanchor">[1-5]</a> +on the causeway which was part of the great Roman road + from Lyons to Boulogne.</p> + +<p>And it is well worth your while also, some frosty autumn or winter day +when the east wind is high, to feel the sweep of it at this spot, +remembering what chanced here, memorable to all men, and serviceable, +<span class="left"><a name="Page_15" id="Page_15">[Pg 15]</a></span> +in that winter of the year 332, when men were dying for cold in Amiens +streets:—namely, that the Roman horseman, scarce gone out of the city +gate, was met by a naked beggar, shivering with cold; and that, seeing +no other way of shelter for him, he drew his sword, divided his own +cloak in two, and gave him half of it.</p> +<a name="Link_1-5" id="Link_1-5"></a> + +<p>No ruinous gift, nor even enthusiastically generous: Sydney's cup of +cold water needed more self-denial; and I am well assured that many a +Christian child of our day, himself well warmed and clad, meeting one +naked and cold, would be ready enough to give the <i>whole</i> cloak off +his own shoulders to the necessitous one, if his better-advised nurse, +or mamma, would let him. But this Roman soldier was no Christian, and +did his serene charity in simplicity, yet with prudence.</p> + +<p>Nevertheless, that same night, he beheld in a dream the Lord Jesus, +who stood before him in the midst of angels, having on his shoulders +the half of the cloak he had bestowed on the beggar.</p> + +<p>And Jesus said to the angels that were around him, "Know ye who hath +thus arrayed me? My servant Martin, though yet unbaptized, has done +this." And Martin after this vision hastened to receive baptism, being +then in his twenty-third year.<a name="FNanchor_1-6_6" id="FNanchor_1-6_6"> +</a><a href="#Footnote_1-6_6" class="fnanchor">[1-6]</a></p> + +<p>Whether these things ever were so, or how far so, credulous or +incredulous reader, is no business whatever of yours or mine. What is, +and shall be, everlastingly, <i>so</i>,—namely, the infallible truth of +the lesson herein taught, and the actual effect of the life of St. +Martin on the mind of Christendom,—is, very absolutely, the business +of every rational being in any Christian realm.</p> + +<p>You are to understand, then, first of all, that the especial character +of St. Martin is a serene and meek charity to all creatures. He is not +a preaching saint—still less a persecuting one: not even an anxious +one. Of his prayers we hear little—of his wishes, nothing. What he +does always, is merely the right thing at the right +<span class="left"><a name="Page_16" id="Page_16">[Pg 16]</a></span> +moment;—rightness and kindness being in his mind one: an extremely +exemplary saint, to my notion.</p> + +<p>Converted and baptized—and conscious of having seen Christ—he +nevertheless gives his officers no trouble whatever—does not try to +make proselytes in his cohort. "It is Christ's business, surely!—if +He wants them, He may appear to them as He has to me," seems the +feeling of his first baptized days. He remains seventeen years in the +army, on those tranquil terms.</p> + +<p>At the end of that time, thinking it might be well to take other +service, he asks for his dismissal from the Emperor Julian,—on whose +accusation of faintheartedness, Martin offers, unarmed, to lead his +cohort into battle, bearing only the sign of the cross. Julian takes +him at his word,—keeps him in ward till time of battle comes; but, +the day before he counts on putting him to that war ordeal, the +barbarian enemy sends embassy with irrefusable offers of submission +and peace.</p> + +<p>The story is not often dwelt upon: how far literally true, again +observe, does not in the least matter;—here <i>is</i> the lesson for ever +given of the way in which a Christian soldier should meet his enemies. +Which, had John Bunyan's Mr. Great-heart understood, the Celestial +gates had opened by this time to many a pilgrim who has failed to hew +his path up to them with the sword of sharpness.</p> + +<p>But true in some practical and effectual way the story <i>is</i>; for after +a while, without any oratorizing, anathematizing, or any manner of +disturbance, we find the Roman Knight made Bishop of Tours, and +becoming an influence of unmixed good to all mankind, then, and +afterwards. And virtually the same story is repeated of his bishop's +robe as of his knight's cloak—not to be rejected because so probable +an invention; for it is just as probable an act.</p> + +<p>Going, in his full robes, to say prayers in church, with one of his +deacons, he came across some unhappily robeless person by the wayside; +for whom he forthwith orders his deacon to provide some manner of +coat, or gown. +<span class="left"><a name="Page_17" id="Page_17">[Pg 17]</a></span> +The deacon objecting that no apparel of that profane nature is under +his hand, St. Martin, with his customary serenity, takes off his own +episcopal stole, or whatsoever flowing stateliness it might be, throws +it on the destitute shoulders, and passes on to perform indecorous +public service in his waistcoat, or such mediæval nether attire as +remained to him.</p> + +<p>But, as he stood at the altar, a globe of light appeared above his +head; and when he raised his bare arms with the Host—the angels were +seen round him, hanging golden chains upon them, and jewels, not of +the earth.</p> + +<p>Incredible to you in the nature of things, wise reader, and too +palpably a gloss of monkish folly on the older story?</p> + +<p>Be it so: yet in this fable of monkish folly, understood with the +heart, would have been the chastisement and check of every form of the +church's pride and sensuality, which in our day have literally sunk +the service of God and His poor into the service of the clergyman and +his rich; and changed what was once the garment of praise for the +spirit of heaviness, into the spangling of Pantaloons in an +ecclesiastical Masquerade.</p> + +<p>But one more legend,—and we have enough to show us the roots of this +saint's strange and universal power over Christendom.</p> + +<p>"What peculiarly distinguished St. Martin was his sweet, serious, +unfailing serenity; no one had ever seen him angry, or sad, or, gay; +there was nothing in his heart but piety to God and pity for men. The +Devil, who was particularly envious of his virtues, detested above all +his exceeding charity, because it was the most inimical to his own +power, and one day reproached him mockingly that he so soon received +into favour the fallen and the repentant. But St. Martin answered him +sorrowfully, saying, 'Oh most miserable that thou art! if <i>thou</i> also +couldst cease to persecute and seduce wretched men, if thou also +couldst repent, thou also shouldst find mercy and forgiveness through +Jesus Christ.'"<a name="FNanchor_1-7_7" id="FNanchor_1-7_7"></a> +<a href="#Footnote_1-7_7" class="fnanchor">[1-7]</a></p> + +<p>In this gentleness was his strength; and the issue of it is best to +<span class="left"><a name="Page_18" id="Page_18">[Pg 18]</a></span> +be estimated by comparing its scope with that of the work of St. +Firmin. The impatient missionary riots and rants about Amiens' +streets—insults, exhorts, persuades, baptizes,—turns everything, as +aforesaid, upside down for forty days: then gets his head cut off, and +is never more named, <i>out</i> of Amiens. St. Martin teazes nobody, spends +not a breath in unpleasant exhortation, understands, by Christ's first +lesson to himself, that undipped people may be as good as dipped if +their hearts are clean; helps, forgives, and cheers, (companionable +even to the loving-cup,) as readily the clown as the king; he is the +patron of honest drinking; the stuffing of your Martinmas goose is +fragrant in his nostrils, and sacred to him the last kindly rays of +departing summer. And somehow—the idols totter before him far and +near—the Pagan gods fade, <i>his</i> Christ becomes all men's + Christ—his name is named over new shrines innumerable in all lands; + high on the Roman hills, lowly in English fields;—St. Augustine + baptized his first English converts in St. Martin's church at Canterbury; + and the Charing Cross station itself has not yet effaced wholly from London +minds his memory or his name.</p> + +<p>That story of the Episcopal Robe is the last of St. Martin respecting +which I venture to tell you that it is wiser to suppose it literally +true, than a <i>mere</i> myth; myth, however, of the deepest value and +beauty it remains assuredly: and this really last story I have to +tell, which I admit you will be wiser in thinking a fable than exactly +true, nevertheless had assuredly at its root some grain of fact +(sprouting a hundred-fold) cast on good ground by a visible and +unforgettable piece of St. Martin's actual behaviour in high company; +while, as a myth, it is every whit and for ever valuable and +comprehensive.</p> + +<p>St. Martin, then, as the tale will have it, was dining one day at the +highest of tables in the terrestrial globe—namely, with the Emperor +and Empress of Germany! You need not inquire what Emperor, or which of +the Emperor's wives! The Emperor of Germany is, in all early myths, +the expression for the highest sacred power of the State, as the Pope +is the highest sacred power of the Church. St. Martin was dining +<span class="left"><a name="Page_19" id="Page_19">[Pg 19]</a></span> +then, as aforesaid, with the Emperor, of course sitting next him on +his left—Empress opposite on his right: everything orthodox. St. +Martin much enjoying his dinner, and making himself generally +agreeable to the company: not in the least a John Baptist sort of a +saint. You are aware also that in Royal feasts in those days persons +of much inferior rank in society were allowed in the hall: got behind +people's chairs, and saw and heard what was going on, while they +unobtrusively picked up crumbs, and licked trenchers.</p> + +<p>When the dinner was a little forward, and time for wine came, the +Emperor fills his own cup—fills the Empress's—fills St. +Martin's,—affectionately hobnobs with St. Martin. The equally loving, +and yet more truly believing, Empress, looks across the table, humbly, +but also royally, expecting St. Martin, of course, next to hobnob with +<i>her</i>. St. Martin looks round, first, deliberately; becomes aware of a +tatterdemalion and thirsty-looking soul of a beggar at his chair side, +who has managed to get <i>his</i> cup filled somehow, also—by a charitable +lacquey.</p> + +<p>St. Martin turns his back on the Empress, and hobnobs with <i>him</i>!</p> + +<p>For which charity—mythic if you like, but evermore exemplary—he +remains, as aforesaid, the patron of good-Christian topers to this +hour.</p> + +<p>As gathering years told upon him, he seems to have felt that he had +carried weight of crozier long enough—that busy Tours must now find a +busier Bishop—that, for himself, he might innocently henceforward +take his pleasure and his rest where the vine grew and the lark sang. +For his episcopal palace, he takes a little cave in the chalk cliffs +of the up-country river: arranges all matters therein, for bed and +board, at small cost. Night by night the stream murmurs to him, day by +day the vine-leaves give their shade; and, daily by the horizon's +breadth so much nearer Heaven, the fore-running sun goes down for him +beyond the glowing water;—there, where now the peasant woman trots +homewards between her panniers, and the saw rests in the half-cleft +<span class="left"><a name="Page_20" id="Page_20">[Pg 20]</a></span> +wood, and the village spire rises grey against the farthest light, in +Turner's 'Loireside.'<a name="FNanchor_1-8_8" id="FNanchor_1-8_8"> +</a><a href="#Footnote_1-8_8" class="fnanchor">[1-8]</a></p> + +<p>All which things, though not themselves without profit, my special +reason for telling you now, has been that you might understand the +significance of what chanced first on Clovis' march south against the +Visigoths.</p> + +<p>Having passed the Loire at Tours, he traversed the lands of the abbey +of St. Martin, which he declared inviolate, and refused permission to +his soldiers to touch anything, save water and grass for their horses. +So rigid were his orders, and the obedience he exacted in this +respect, that a Frankish soldier having taken, without the consent of +the owner, some hay, which belonged to a poor man, saying in raillery +"that it was but grass," he caused the aggressor to be put to death, +exclaiming that "Victory could not be expected, if St. Martin should +be offended."</p> + +<p>Now, mark you well, this passage of the Loire at Tours is virtually +the fulfilment of the proper bounds of the French kingdom, and the +sign of its approved and securely set power is "Honour to the poor!" +Even a little grass is not to be stolen from a poor man, on pain of +Death. So wills the Christian knight of Roman armies; throned now high +with God. So wills the first Christian king of far victorious +Franks;—here baptized to God in Jordan of his goodly land, as he goes +over to possess it.</p> + +<p>How long?</p> + +<p>Until that same Sign should be read backwards from a degenerate +throne;—until, message being brought that the poor of the French +people had no bread to eat, answer should be returned to them "They +may eat grass." Whereupon—by St. Martin's faubourg, and St. Martin's +gate—there go forth commands from the Poor Man's Knight against the +King—which end <i>his</i> Feasting.</p> + +<p>And be this much remembered by you, of the power over French souls, +past and to come, of St. Martin of Tours.</p> +<span class="left"><a name="Page_21" id="Page_21">[Pg 21]</a></span> + + +<h4><a name="Notes_to_Chapter_I" id="Notes_to_Chapter_I"> +</a>Notes to Chapter I:</h4> + + +<p>The reader will please observe that notes immediately necessary to the +understanding of the text will be given, with <i>numbered</i> references, +under the text itself; while questions of disputing authorities, or +quotations of supporting documents will have <i>lettered</i> references, +and be thrown together at the end of each chapter. +<a name="FNanchor_A_9" id="FNanchor_A_9"> +</a><a href="#Footnote_A_9" class="fnanchor">[A]</a> One good of this +method will be that, after the numbered notes are all right, if I see +need of farther explanation, as I revise the press, I can insert a +letter referring to a <i>final</i> note without confusion of the standing +types. There will be some use also in the final notes, in summing the +chapters, or saying what is to be more carefully remembered of them. +Thus just now it is of no consequence to remember that the first +taking of Amiens was in 445, because that is not the founding of the +Merovingian dynasty; neither that Merovæus seized the throne in 447 +and died ten years later. The real date to be remembered is 481, when +Clovis himself comes to the throne, a boy of fifteen; and the three +battles of Clovis' reign to be remembered are Soissons, Tolbiac, and +Poitiers—remembering also that this was the first of the three-great +battles of Poitiers;—how the Poitiers district came to have such +importance as a battle-position, we must afterwards discover if we +can. Of Queen Clotilde and her flight from Burgundy to her Frank lover +we must hear more in next chapter,—the story of the vase at Soissons +is given in "The Pictorial History of France," but must be deferred +also, with such comment as it needs, to next chapter; for I wish the +reader's mind, in the close of this first number, to be left fixed on +two descriptions of the modern 'Frank' (taking that word in its +Saracen sense), as distinguished from the modern Saracen. The first +description is by Colonel Butler, entirely true and admirable, except +in the implied extension of the contrast to olden time: for the Saxon +Alfred, the Teutonic under Charlemagne, and the Frank under +St. Louis, were quite as religious as any Asiatic's, though more +practical; it is only the modern mob of kingless miscreants in the +West, who have sunk themselves by gambling, swindling, machine-making, +and gluttony, into the scurviest louts that have ever fouled the Earth +with the carcases she lent them.</p> + +<hr style='width: 45%;' /> + +<p>"Of the features of English character brought to light by the spread +of British dominion in Asia, there is nothing more observable than the +contrast between the religious bias of Eastern thought and the innate +absence of religion in the Anglo-Saxon mind. Turk and Greek, Buddhist +and Armenian, Copt and Parsee, all manifest in a hundred ways of daily +life the great fact of their belief in a God. In their vices as well +as in their virtues the recognition of Deity is dominant.</p> +<span class="left"><a name="Page_22" id="Page_22">[Pg 22]</a></span> + +<p>"With the Western, on the contrary, the outward form of practising +belief in a God is a thing to be half-ashamed of—something to hide. A +procession of priests in the Strada Reale would probably cause an +average Briton to regard it with less tolerant eye than he would cast +upon a Juggernaut festival in Orissa: but to each alike would he +display the same iconoclasm of creed, the same idea, not the less +fixed because it is seldom expressed in words: "You pray; therefore I +do not think much of you." But there is a deeper difference between +East and West lying beneath this incompatibility of temper on the part +of modern Englishmen to accept the religious habit of thought in the +East. All Eastern peoples possess this habit of thought. It is the one +tie which links together their widely differing races. Let us give an +illustration of our meaning. On an Austrian Lloyd's steamboat in the +Levant a traveller from Beyrout will frequently see strange groups of +men crowded together on the quarter-deck. In the morning the missal +books of the Greek Church will be laid along the bulwarks of the ship, +and a couple of Russian priests, coming from Jerusalem, will be busy +muttering mass. A yard to right or left a Turkish pilgrim, returning +from Mecca, sits a respectful observer of the scene. It is prayer, and +therefore it is holy in his sight. So, too, when the evening hour has +come, and the Turk spreads out his bit of carpet for the sunset +prayers and obeisance towards Mecca, the Greek looks on in silence, +without trace of scorn in his face, for it is again the worship of the +Creator by the created. They are both fulfilling the <i>first</i> law of +the East—prayer to God; and whether the shrine be Jerusalem, Mecca, +or Lhassa, the sanctity of worship surrounds the votary, and protects +the pilgrim.</p> + +<p>"Into this life comes the Englishman, frequently destitute of one +touch of sympathy with the prayers of any people, or the faith of any +creed; hence our rule in the East has ever rested, and will ever rest, +upon the bayonet. We have never yet got beyond the stage of conquest; +never assimilated a people to our ways, never even civilized a single +tribe around the wide dominion of our empire. It is curious how +frequently a well-meaning Briton will speak of a foreign church or +temple as though it had presented itself to his mind in the same light +in which the City of London appeared to Blucher—as something to loot. +The other idea, that a priest was a person to hang, is one which is +also often observable in the British brain. On one occasion, when we +were endeavouring to enlighten our minds on the Greek question, as it +had presented itself to a naval officer whose vessel had been +stationed in Greek and Adriatic waters during our occupation of Corfu +and the other Ionian Isles, we could only elicit from our informant +the fact that one morning before breakfast he had hanged seventeen +priests."</p> + +<p>The second passage which I store in these notes for future use, is the +supremely magnificent one, out of a book full of magnificence,—if +truth be counted as having in it the strength of deed: Alphonse Karr's +"Grains de Bon Sens." I cannot praise either this or his more recent +"Bourdonnements" to my own heart's content, simply because they are by +a man utterly after my own heart, who has been saying in France, this +<span class="left"><a name="Page_23" id="Page_23">[Pg 23]</a></span> +many a year, what I also, this many a year, have been saying in +England, neither of us knowing of the other, and both of us vainly. +(See pages 11 and 12 of "Bourdonnements.") The passage here given is +the sixty-third clause in "Grains de Bon Sens."</p> + +<p>"Et tout cela, monsieur, vient de ce qu'il n'y a plus de croyances—de +ce qu'on ne croit plus à rien.</p> + +<p>"Ah! saperlipopette, monsieur, vous me la baillez belle! Vous dites +qu'on ne croit plus à rien! Mais jamais, à aucune époque, +on n'a cru à tant de billevesées, de bourdes, de mensonges, +de sottises, d'absurdités qu'aujourd'hui.</p> + +<p>"D'abord, on <i>croit</i> a l'incrédulité— +l'incrédulité est une croyance, +une religion très exigeante, qui a ses dogmes, sa liturgie, ses +pratiques, ses rites!....son intolérance, ses superstitions. Nous +avons des incrédules et des impies jésuites, et des incrédules + et des impies jansénistes; des impies molinistes, et des impies + quiétistes; des impies pratiquants, et non pratiquants; des impies + indifférents et des impies fanatiques; des incrédules cagots et + des impies hypocrites et tartuffes.—La religion de + l'incrédulité ne se refuse même pas le +luxe des hérésies.</p> + +<p>"On ne croit plus à la bible, je le veux bien, mais on <i>croit</i> aux +'écritures' des journaux, on croit au 'sacerdoce' des gazettes et +carrés de papier, et à leurs 'oracles' quotidiens.</p> + +<p>"On <i>croit</i> au 'baptême' de la police correctionnelle et de la Cour +d'assises—on appelle 'martyrs' et 'confesseurs' les 'absents' à +Nouméa et les 'frères' de Suisse, d'Angleterre et de + Belgique—et, quand on parle des 'martyrs de la Commune' ça ne + s'entend pas des assassinés, mais des assassins.</p> + +<p>"On se fait enterrer 'civilement,' on ne veut plus sur son cercueil +des priéres de l'Eglise, on ne veut ni cierges, ni chants +religieux,—mais on veut un cortége portant derrière la +bière des immortelles rouges;—on veut une 'oraison,' une +'prédication' de Victor Hugo qui a ajouté cette +spécialité à ses autres spécialités, si +bien qu'un de ces jours derniers, comme il suivait un convoi en +amateur, un croque-mort s'approcha de lui, le poussa du coude, et lui +dit en souriant: 'Est-ce que nous n'aurons pas quelque chose de vous, +aujourd'hui?'—Et cette prédication il la lit ou la + récite—ou, s'il +ne juge pas à propos 'd'officier' lui-même, s'il s'agit d'un mort de +plus, il envoie pour la psalmodier M. Meurice ou tout autre 'prêtre' +ou 'enfant de cœur' du 'Dieu,'—A défaut de M. Hugo, s'il s'agit +d'un citoyen obscur, on se contente d'une homélie improvisée pour la +dixième fois par n'importe quel député intransigeant—et +le <i>Miserere</i> est remplacé par les cris de 'Vive la République!' +poussés dans le cimetière.</p> + +<p>"On n'entre plus dans les églises, mais on fréquente les brasseries et +les cabarets; on y officie, on y célèbre les mystères, + on y chante les louanges d'une prétendue république + <i>sacro-sainte</i>, une, indivisible, +démocratique, sociale, athénienne, intransigeante, despotique, +invisible quoique étant partout. On y communie sous différentes +espèces; le matin (<i>matines</i>) on 'tue le ver' avec le vin blanc,—il +<span class="left"><a name="Page_24" id="Page_24">[Pg 24]</a></span> +y a plus tard les vêpres de l'absinthe, auxquelles on se ferait un +crime de manquer d'assiduité.</p> + +<p>"On ne croit plus en Dieu, mais on <i>croit</i> pieusement en M. Gambetta, +en MM. Marcou, Naquet, Barodet, Tartempion, etc., et en toute une +longue litanie de saints et de <i>dii minores</i> tels que Goutte-Noire, +Polosse, Boriasse et Silibat, le héros lyonnais.</p> + +<p>"On <i>croit</i> à 'l'immuabilité' de M. Thiers, qui a dit + avec aplomb 'Je ne change jamais,' et qui aujourd'hui est à la fois + le protecteur et le protégé de ceux qu'il a passé une + partie de sa vie à fusilier, et qu'il fusillait encore hier.</p> + +<p>'On <i>croit</i> au républicanisme 'immaculé' de l'avocat de + Cahors qui a jeté par-dessus bord tous les principes + républicains,—qui est à la fois de son côté + le protecteur et le protégé de M. Thiers, qui hier +l'appelait 'fou furieux,' déportait et fusillait ses amis.</p> + +<p>"Tous deux, il est vrai, en même temps protecteurs hypocrites, et +protégés dupés.</p> + +<p>"On ne croit plus aux miracles anciens, mais on <i>croit</i> à + des miracles nouveaux.</p> + +<p>"On <i>croit</i> à une république sans le respect religieux + et presque fanatique des lois.</p> + +<p>"On <i>croit</i> qu'on peut s'enrichir en restant imprévoyants, + insouciants et paresseux, et autrement que par le travail et l'économie.</p> + +<p>"On se <i>croit</i> libre en obéissant aveuglément et + bêtement à deux ou trois coteries.</p> + +<p>"On se <i>croit</i> indépendant parce qu'on a tué ou chassé + un lion et qu'on l'a remplacé par deux douzaines de caniches teints + en jaune.</p> + +<p>"On <i>croit</i> avoir conquis le 'suffrage universel' en votant par des +mots d'ordre qui en font le contraire du suffrage universel,—mené au +vote comme on mène un troupeau au pâturage, avec cette différence + que ça ne nourrit pas.—D'ailleurs, par ce suffrage universel qu'on croit +avoir et qu'on n'a pas,—il faudrait <i>croire</i> que les soldats doivent +commander au général, les chevaux mener le cocher;—<i>croire</i> + que deux radis valent mieux qu'une truffe, deux cailloux mieux qu'un diamant, +deux crottins mieux qu'une rose.</p> + +<p>"On se <i>croit</i> en République, parce que quelques demi-quarterons de +farceurs occupent les mêmes places, émargent les mêmes + appointements, pratiquent les mêmes abus, que ceux qu'on a renversés + a leur bénéfice.</p> + +<p>"On se <i>croit</i> un peuple opprimé, heroïque, que brise ses fers, et +n'est qu'un domestique capricieux qui aime à changer de maîtres.</p> + +<p>"On <i>croit</i> au génie d'avocats de sixième ordre, qui ne se sont +jetés dans la politique et n'aspirent au gouvernement despotique de la +France que faute d'avoir pu gagner honnêtement, sans grand travail, +dans l'exercice d'un profession correcte, une vie obscure humectée de +chopes.</p> + +<p>"On <i>croit</i> que des hommes dévoyés, déclassés, +décavés, fruits secs, etc., qui n'ont étudié que le +'domino à quatre' et le 'bezigue en quinze cents' se réveillent un +matin,—après un sommeil alourdi par le +tabac et la bière—possédant la science de la politique, et l'art de +la guerre; et aptes à être dictateurs, généraux, +ministres, préfets, sous-préfets, etc. +<span class="left"><a name="Page_25" id="Page_25">[Pg 25]</a></span> +"Et les soi-disant conservateurs eux-mêmes <i>croient</i> que la France +peut se relever et vivre tant qu'on n'aura pas fait justice de ce +prétendu suffrage universel qui est le contraire du suffrage +universel.</p> + +<p>"Les croyances out subi le sort de ce serpent de la fable—coupé, +haché par morceaux, dont chaque tronçon devenait un serpent.</p> + +<p>"Les croyances se sont changées en monnaie—en billon de +crédulités.</p> + +<p>"Et pour finir la liste bien incomplète des croyances et des +crédulités—vous <i>croyez</i>, vous, qu'on ne croit +à rien!"</p> + +<div class="footnote"><p><a name="Footnote_1-1_1" id="Footnote_1-1_1"> +</a><a href="#FNanchor_1-1_1"><span class="label">[1-1]</span> +</a> M. H. Dusevel, Histoire de la Ville d'Amiens. Amiens, +Caron et Lambert, 1848; p. 305.</p></div> + +<div class="footnote"><p><a name="Footnote_1-2_2" id="Footnote_1-2_2"> +</a><a href="#FNanchor_1-2_2"><span class="label">[1-2]</span></a> + Carpaccio trusts for the chief splendour of any festa in +cities to the patterns of the draperies hung out of windows.</p></div> + +<div class="footnote"><p><a name="Footnote_1-3_3" id="Footnote_1-3_3"></a> +<a href="#FNanchor_1-3_3"><span class="label">[1-3]</span></a> + The first fixed and set-down footsteps; wandering tribes +called Franks, had overswept the country, and recoiled, again and +again. But <i>this</i> invasion of the so-called Salian Franks, never +retreats again.</p></div> + +<div class="footnote"><p><a name="Footnote_1-4_4" id="Footnote_1-4_4"> +</a><a href="#FNanchor_1-4_4"><span class="label">[1-4]</span></a> + See note at end of chapter, as also for the allusions in + +<a href="#Link_1-2" class="lanchor">p. 9</a>, +to the battle of Soissons.</p></div> + +<div class="footnote"><p><a name="Footnote_1-5_5" id="Footnote_1-5_5"> +</a><a href="#FNanchor_1-5_5"><span class="label">[1-5]</span></a> + More properly, his knight's cloak; in all likelihood the +trabea, with purple and white stripes, dedicate to the kings of Rome, +and chiefly to Romulus.</p></div> + +<div class="footnote"><p><a name="Footnote_1-6_6" id="Footnote_1-6_6"> +</a><a href="#FNanchor_1-6_6"><span class="label">[1-6]</span> +</a> Mrs. Jameson, Legendary Art, Vol. II., p. 721.</p></div> + +<div class="footnote"><p><a name="Footnote_1-7_7" id="Footnote_1-7_7"> +</a><a href="#FNanchor_1-7_7"><span class="label">[1-7]</span></a> + Mrs. Jameson, Vol. II., p. 722.</p></div> + +<div class="footnote"><p><a name="Footnote_1-8_8" id="Footnote_1-8_8"> +</a><a href="#FNanchor_1-8_8"><span class="label">[1-8]</span></a> + Modern Painters, Plate 73.</p></div> + +<div class="footnote"><p><a name="Footnote_A_9" id="Footnote_A_9"> +</a><a href="#FNanchor_A_9"><span class="label">[A]</span></a> + The plan for numbered and lettered references is not +followed after the first chapter.</p></div> + +<p>[Transcriber's Note: In fact, the author was somewhat chaotic in the way +he identified footnotes. From this point onwards, all footnotes have been +numbered, and moved to the end of chapters.]</p> +<span class="left"><a name="Page_26" id="Page_26">[Pg 26]</a></span> + + + +<hr style="width: 65%;" /> +<h3><a name="Chapter_II" id="Chapter_II"></a>CHAPTER II.</h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<h3>UNDER THE DRACHENFELS.</h3> + + +<p><b>1</b>. Without ignobly trusting the devices of artificial memory—far less +slighting the pleasure and power of resolute and thoughtful memory—my +younger readers will find it extremely useful to note any coincidences +or links of number which may serve to secure in their minds what may +be called Dates of Anchorage, round which others, less important, may +swing at various cables' lengths.</p> + +<p>Thus, it will be found primarily a most simple and convenient +arrangement of the years since the birth of Christ, to divide them by +fives of centuries,—that is to say, by the marked periods of the +fifth, tenth, fifteenth, and, now fast nearing us, twentieth +centuries.</p> + +<p>And this—at first seemingly formal and arithmetical—division, will +be found, as we use it, very singularly emphasized by signs of most +notable change in the knowledge, disciplines, and morals of the human +race.</p> + +<p><b>2</b>. All dates, it must farther be remembered, falling within the fifth +century, begin with the number 4 (401, 402, etc.); and all dates in +the tenth century with the number 9 (901, 902, etc.); and all dates in +the fifteenth century with the number 14 (1401, 1402, etc.)</p> + +<p>In our immediate subject of study, we are concerned with the first of +these marked centuries—the fifth—of which I will therefore ask you +to observe two very interesting divisions.</p> + +<p>All dates of years in that century, we said, must begin with the +number 4.</p> + +<p>If you halve it for the second figure, you get 42.</p> + +<p>And if you double it for the second figure, you get 48.</p> + +<div class="figcenter" style="width: 330px;"> +<a name="Plate_II" id="Plate_II"></a> +<img src="images/fig002.jpg" width="330" height="460" +alt="" title="" /> +</div> + +<h3><span class="smcap">Plate II.—The Bible of Amiens. Northern +Porch before Restoration.</span></h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<span class="left"><a name="Page_27" id="Page_27">[Pg 27]</a></span> + +<p>Add 1, for the third figure, to each of these numbers, and you get 421 +and 481, which two dates you will please fasten well down, and let +there be no drifting about of them in your heads.</p> + +<p>For the first is the date of the birth of Venice herself, and her +dukedom, (see 'St. Mark's Rest,' Part I., p. 30); and the second is +the date of birth of the French Venice, and her kingdom; Clovis being +in that year crowned in Amiens.</p><a name="Link_1-19" id="Link_1-19"></a> + + +<p><b>3</b>. These are the great Birthdays—Birthdates—in the fifth +century, of Nations. Its Deathdays we will count, at another time.</p> + +<p>Since, not for dark Rialto's dukedom, nor for fair France's kingdom, +only, are these two years to be remembered above all others in the +wild fifth century; but because they are also the birth-years of a +great Lady, and greater Lord, of all future Christendom—St. +Genevieve, and St. Benedict.</p><a name="Link_1-20" id="Link_1-20"></a> + + +<p>Genevieve, the 'white wave' (Laughing water)—the purest of all the +maids that have been named from the sea-foam or the rivulet's ripple, +unsullied,—not the troubled and troubling Aphrodite, but the +Leuchothea of Ulysses, the guiding wave of deliverance.</p> + +<p>White wave on the blue—whether of pure lake or sunny +sea—(thenceforth the colours of France, blue field with white +lilies), she is always the type of purity, in active brightness of the +entire soul and life—(so distinguished from the quieter and +restricted innocence of St. Agnes),—and all the traditions of sorrow +in the trial or failure of noble womanhood are connected with her +name; Ginevra, in Italian, passing into Shakespeare's Imogen; and +Guinevere, the torrent wave of the British mountain streams, of whose +pollution your modern sentimental minstrels chant and moan to you, +lugubriously useless;—but none tell you, that I hear, of the victory +and might of this white wave of France.</p> +<a name="Link_1-11" id="Link_1-11"></a> + +<p><b>4</b>. A shepherd maid she was—a tiny thing, barefooted, bareheaded— +such as you may see running wild and innocent, less cared for now than +their sheep, over many a hillside of France and Italy. Tiny +enough;—seven years old, all told, when first one hears of her: +<span class="left"><a name="Page_28" id="Page_28">[Pg 28]</a></span> +"Seven times one are seven, (I am old, you may trust me, linnet, +linnet<a name="FNanchor_2-1_10" id="FNanchor_2-1_10"></a> +<a href="#Footnote_2-1_10" class="fnanchor">[2-1]</a>)," + and all around her—fierce as the Furies, and wild as the +winds of heaven—the thunder of the Gothic armies, reverberate over +the ruins of the world.</p> + +<p><b>5</b>. Two leagues from Paris, (<i>Roman</i> Paris, soon to pass away with Rome +herself,) the little thing keeps her flock, not even her own, nor her +father's flock, like David; she is the hired servant of a richer +farmer of Nanterre. Who can tell me anything about Nanterre?—which of +our pilgrims of this omni-speculant, omni-nescient age has thought of +visiting what shrine may be there? I don't know even on what side of +Paris it lies,<a name="FNanchor_2-2_11" id="FNanchor_2-2_11"></a> +<a href="#Footnote_2-2_11" class="fnanchor">[2-2]</a> + nor under which heap of railway cinders and iron one +is to conceive the sheep-walks and blossomed fields of fairy St. +Phyllis. There were such left, even in my time, between Paris and St. +Denis, (see the prettiest chapter in all the "Mysteries of Paris," +where Fleur de Marie runs wild in them for the first time), but now, I +suppose, St. Phyllis's native earth is all thrown up into bastion and +glacis, (profitable and blessed of all saints, and her, as <i>these</i> +have since proved themselves!) or else are covered with manufactories +and cabarets. Seven years old she was, then, when on his way to +<i>England</i> from Auxerre, St. Germain passed a night in her village, and +among the children who brought him on his way in the morning in more +kindly manner than Elisha's convoy, noticed this one—wider-eyed in +reverence than the rest; drew her to him, questioned her, and was +sweetly answered: That she would fain be Christ's handmaid. And he +hung round her neck a small copper coin, marked with the cross. +Thencefoward Genevieve held herself as "separated from the world."</p> + +<p><b>6</b>. It did not turn out so, however. Far the contrary. You must think +of her, instead, as the first of Parisiennes. Queen of Vanity Fair, +that was to be, sedately poor St. Phyllis, with her copper-crossed +<span class="left"><a name="Page_29" id="Page_29">[Pg 29]</a></span> +farthing about her neck! More than Nitocris was to Egypt, more than +Semiramis to Nineveh, more than Zenobia to the city of palm +trees—this seven-years-old shepherd maiden became to Paris and her +France. You have not heard of her in that kind?—No: how should +you?—for she did not lead armies, but stayed them, and all her power +was in peace.</p> + +<p><b>7</b>. There are, however, some seven or eight and twenty lives of her, I +believe; into the literature of which I cannot enter, nor need, all +having been ineffective in producing any clear picture of her to the +modern French or English mind; and leaving one's own poor sagacities +and fancy to gather and shape the sanctity of her into an +intelligible, I do not say a <i>credible</i>, form; for there is no +question here about belief,—the creature is as real as Joan of Arc, +and far more powerful;—she is separated, just as St. Martin is, by +his patience, from too provocative prelates—by her quietness of +force, from the pitiable crowd of feminine martyr saints.</p> + +<p>There are thousands of religious girls who have never got themselves +into any calendars, but have wasted and wearied away their +lives—heaven knows why, for <i>we</i> cannot; but here is one, at any +rate, who neither scolds herself to martyrdom, nor frets herself into +consumption, but becomes a tower of the Flock, and builder of folds +for them all her days.</p> + +<p><b>8</b>. The first thing, then, you have to note of her, is that she is a +pure native <i>Gaul</i>. She does not come as a missionary out of Hungary, +or Illyria, or Egypt, or ineffable space; but grows at Nanterre, like +a marguerite in the dew, the first "Reine Blanche" of Gaul.</p> + +<p>I have not used this ugly word 'Gaul' before, and we must be quite +sure what it means, at once, though it will cost us a long +parenthesis.</p> + +<p><b>9</b>. During all the years of the rising power of Rome, her people called +everybody a Gaul who lived north of the sources of Tiber. If you are +not content with that general statement, you may read the article +"Gallia" in Smith's dictionary, which consists of seventy-one columns +<span class="left"><a name="Page_30" id="Page_30">[Pg 30]</a></span> +of close print, containing each as much as three of my pages; and +tells you at the end of it, that "though long, it is not complete." +You may however, gather from it, after an attentive perusal, as much +as I have above told you.</p> + +<p>But, as early as the second century after Christ, and much more +distinctly in the time with which we are ourselves concerned—the +fifth—the wild nations opposed to Rome, and partially subdued, or +held at bay by her, had resolved themselves into two distinct masses, +belonging to two distinct <i>latitudes</i>. One, <i>fixed</i> in habitation of +the pleasant temperate zone of Europe—England with her western +mountains, the healthy limestone plateaux and granite mounts of +France, the German labyrinths of woody hill and winding thal, from the +Tyrol to the Hartz, and all the vast enclosed basin and branching +valleys of the Carpathians. Think of these four districts, briefly and +clearly, as 'Britain,' 'Gaul,' 'Germany,' and 'Dacia.'</p> + +<p><b>10</b>. North of these rudely but patiently <i>resident</i> races, possessing +fields and orchards, quiet herds, homes of a sort, moralities and +memories not ignoble, dwelt, or rather drifted, and shook, a shattered +chain of gloomier tribes, piratical mainly, and predatory, nomad +essentially; homeless, of necessity, finding no stay nor comfort in +earth, or bitter sky: desperately wandering along the waste sands and +drenched morasses of the flat country stretching from the mouths of +the Rhine to those of the Vistula, and beyond Vistula nobody knows +where, nor needs to know. Waste sands and rootless bogs their portion, +ice-fastened and cloud-shadowed, for many a day of the rigorous year: +shallow pools and oozings and windings of retarded streams, black +decay of neglected woods, scarcely habitable, never loveable; to this +day the inner mainlands little changed for good +<a name="FNanchor_2-3_12" id="FNanchor_2-3_12"> +</a><a href="#Footnote_2-3_12" class="fnanchor">[2-3]</a>—and their +inhabitants now fallen even on sadder times.</p> +<span class="left"><a name="Page_31" id="Page_31">[Pg 31]</a></span> +<p><b>11</b>. For in the fifth century they had herds of cattle +<a name="FNanchor_2-4_13" id="FNanchor_2-4_13"></a> +<a href="#Footnote_2-4_13" class="fnanchor">[2-4]</a> to drive and +kill, unpreserved hunting-grounds full of game and wild deer, tameable +reindeer also then, even so far in the south; spirited hogs, good for +practice of fight as in Meleager's time, and afterwards for bacon; +furry creatures innumerable, all good for meat or skin. Fish of the +infinite sea breaking their bark-fibre nets; fowl innumerable, migrant +in the skies, for their flint-headed arrows; bred horses for their own +riding; ships of no mean size, and of all sorts, flat-bottomed for the +oozy puddles, keeled and decked for strong Elbe stream and furious +Baltic on the one side, for mountain-cleaving Danube and the black +lake of Colchos on the south.</p> + +<p><b>12</b>. And they were, to all outward aspect, and in all <i>felt</i> force, the +living powers of the world, in that long hour of its transfiguration. +All else known once for awful, had become formalism, folly, or +shame:—the Roman armies, a mere sworded mechanism, fast falling +confused, every sword against its fellow;—the Roman civil multitude, +mixed of slaves, slave-masters, and harlots; the East, cut off from +Europe by the intervening weakness of the Greek. These starving troops +of the Black forests and White seas, themselves half wolf, half +drift-wood, (as <i>we</i> once called ourselves Lion-hearts, and +Oak-hearts, so they), merciless as the herded hound, enduring as the +wild birch-tree and pine. You will hear of few beside them for five +centuries yet to come: Visigoths, west of Vistula;—Ostrogoths, east +of Vistula; radiant round little Holy Island (Heligoland), our own +Saxons, and Hamlet the Dane, and his foe the sledded Polack on the +ice,—all these south of Baltic; and pouring <i>across</i> Baltic, +constantly, her mountain-ministered strength, Scandinavia, until at +last <i>she</i> for a time rules all, and the Norman name is of disputeless +dominion, from the North Cape to Jerusalem.</p> + +<span class="left"><a name="Page_32" id="Page_32">[Pg 32]</a></span> +<p><b>13</b>. <i>This</i> is the apparent, this the only recognised world history, as +I have said, for five centuries to come. And yet the real history is +underneath all this. The wandering armies are, in the heart of them, +only living hail, and thunder, and fire along the ground. But the +Suffering Life, the rooted heart of native humanity, growing up in +eternal gentleness, howsoever wasted, forgotten, or spoiled,—itself +neither wasting, nor wandering, nor slaying, but unconquerable by +grief or death, became the seed ground of all love, that was to be +born in due time; giving, then, to mortality, what hope, joy, or +genius it could receive; and—if there be immortality—rendering out +of the grave to the Church her fostering Saints, and to Heaven her +helpful Angels.</p> + +<p><b>14</b>. Of this low-nestling, speechless, harmless, infinitely submissive, +infinitely serviceable order of being, no Historian ever takes the +smallest notice, except when it is robbed or slain. I can give you no +picture of it, bring to your ears no murmur of it, nor cry. I can only +show you the absolute 'must have been' of its unrewarded past, and the +way in which all we have thought of, or been told, is founded on the +deeper facts in its history, unthought of, and untold.</p> + +<p><b>15</b>. The main mass of this innocent and invincible peasant life is, as +I have above told you, grouped in the fruitful and temperate districts +of (relatively) mountainous Europe,—reaching, west to east, from the +Cornish Land's End to the mouth of the Danube. Already, in the times +we are now dealing with, it was full of native +passion—generosity—and intelligence capable of all things. Dacia +gave to Rome the four last of her great Emperors, +<a name="FNanchor_2-5_14" id="FNanchor_2-5_14"></a> +<a href="#Footnote_2-5_14" class="fnanchor">[2-5]</a>—Britain to +Christianity the first deeds, and the final legends, of her +<span class="left"><a name="Page_33" id="Page_33">[Pg 33]</a></span> +chivalry,—Germany, to all manhood, the truth and the fire of the +Frank,—Gaul, to all womanhood, the patience and strength of St. +Genevieve.</p> +<a name="Link_1-3" id="Link_1-3"></a> + +<p><b>16</b>. The <i>truth</i>, and the fire, of the Frank,—I must repeat with +insistence,—for my younger readers have probably been in the habit of +thinking that the French were more polite than true. They will find, +if they examine into the matter, that only Truth <i>can</i> be polished: +and that all we recognize of beautiful, subtle, or constructive, in +the manners, the language, or the architecture of the French, comes of +a pure veracity in their nature, which you will soon feel in the +living creatures themselves if you love them: if you understand even +their worst rightly, their very Revolution was a revolt against lies; +and against the betrayal of Love. No people had ever been so loyal in +vain.</p> + +<p><b>17</b>. That they were originally Germans, they themselves I suppose would +now gladly forget; but how they shook the dust of Germany off their +feet—and gave themselves a new name—is the first of the phenomena +which we have now attentively to observe respecting them.</p> + +<p>"The most rational critics," says Mr. Gibbon in his tenth chapter, +"<i>suppose</i> that <i>about</i> the year 240" (<i>suppose</i> then, we, +for our greater comfort, say <i>about</i> the year 250, half-way to end of +fifth century, where we are,—ten years less or more, in cases of +'supposing about,' do not much matter, but some floating buoy of a date +will be handy here.)</p> + +<p>'About' <span class="smcap">A.D.</span> 250, then, "a new confederacy was +formed, under the name of Franks, by the old inhabitants of the lower Rhine +and the Weser."</p> + +<p><b>18</b>. My own impression, concerning the old inhabitants of the lower +Rhine and the Weser, would have been that they consisted mostly of +fish, with superficial frogs and ducks; but Mr. Gibbon's note on the +passage informs us that the new confederation composed itself of human +creatures, in these items following.</p> + +<span class="left"><a name="Page_34" id="Page_34">[Pg 34]</a></span><br /> +<span style="margin-left: 2em;">1. The Chauci, who lived we are not told where. +</span><br /> + +<span style="margin-left: 2em;">2. The Sicambri who lived in the Principality of Waldeck.</span><br /> + +<span style="margin-left: 2em;">3. The Attuarii who lived in the Duchy of Berg.</span><br /> + +<span style="margin-left: 2em;">4. The Bructeri who lived on the banks of the Lippe.</span><br /> + +<span style="margin-left: 2em;">5. The Chamavii who lived in the country of the Bructeri.</span><br /> + +<span style="margin-left: 2em;">6. The Catti who lived in Hessia.</span><br /> + +<p>All this I believe you will be rather easier in your minds if you +forget than if you remember; but if it please you to read, or re-read, +(or best of all, get read to you by some real Miss Isabella Wardour,) +the story of Martin Waldeck in the 'Antiquary,' you will gain from it +a sufficient notion of the central character of "the Principality of +<i>Waldeck</i>" connected securely with that important German word; +'woody'—or 'wood<i>ish</i>,' I suppose?—descriptive of rock and +half-grown forest; together with some wholesome reverence for Scott's +instinctively deep foundations of nomenclature.</p> + +<p><b>19</b>. But for our present purpose we must also take seriously to our +maps again, and get things within linear limits of space.</p> + +<p>All the maps of Germany which I have myself the privilege of +possessing, diffuse themselves, just north of Frankfort, into the +likeness of a painted window broken small by Puritan malice, and put +together again by ingenious churchwardens with every bit of it wrong +side upwards;—this curious vitrerie purporting to represent the +sixty, seventy, eighty, or ninety dukedoms, marquisates, counties, +baronies, electorates, and the like, into which hereditary Alemannia +cracked itself in that latitude. But under the mottling colours, and +through the jotted and jumbled alphabets of distracted +dignities—besides a chain-mail of black railroads over all, the +chains of it not in links, but bristling with legs, like +centipedes,—a hard forenoon's work with good magnifying-glass enables +one approximately to make out the course of the Weser, and the names +of certain towns near its sources, deservedly memorable.</p> + +<p><b>20</b>. In case you have not a forenoon to spare, nor eyesight to waste, +this much of merely necessary abstract must serve you,—that from the +<span class="left"><a name="Page_35" id="Page_35">[Pg 35]</a></span> +Drachenfels and its six brother felsen, eastward, trending to the +north, there runs and spreads a straggling company of gnarled and +mysterious craglets, jutting and scowling above glens fringed by +coppice, and fretful or musical with stream; the crags, in pious ages, +mostly castled, for distantly or fancifully Christian purposes;—the +glens, resonant of woodmen, or burrowed at the sides by miners, and +invisibly tenanted farther, underground, by gnomes, and above by +forest and other demons. The entire district, clasping crag to crag, +and guiding dell to dell, some hundred and fifty miles (with +intervals) between the Dragon mountain above Rhine, and the Rosin +mountain, 'Hartz' shadowy still to the south of the riding grounds of +Black Brunswickers of indisputable bodily presence;—shadowy anciently +with 'Hercynian' (hedge, or fence) forest, corrupted or coinciding +into Hartz, or Rosin forest, haunted by obscurely apparent foresters +of at least resinous, not to say sulphurous, extraction.</p> + +<p><b>21</b>. A hundred and fifty miles east to west, say half as much north to +south—about a thousand square miles in whole—of metalliferous, +coniferous, and Ghostiferous mountain, fluent, and diffluent for us, +both in mediæval and recent times, with the most Essential oil of +Turpentine, and Myrrh or Frankincense of temper and imagination, which +may be typified by it, producible in Germany; especially if we think +how the more delicate uses of Rosin, as indispensable to the +Fiddle-bow, have developed themselves, from the days of St. Elizabeth +of Marburg to those of St. Mephistopheles of Weimar.</p> + +<p><b>22</b>. As far as I know, this cluster of wayward cliff and dingle has no +common name as a group of hills; and it is quite impossible to make +out the diverse branching of it in any maps I can lay hand on: but we +may remember easily, and usefully, that it is <i>all</i> north of the +Maine,—that it rests on the Drachenfels at one end, and tosses itself +away to the morning light with a concave swoop, up to the Hartz, +(Brocken summit, 3700 feet above sea, nothing higher): with one +notable interval for Weser stream, of which presently.</p> + +<p><b>23</b>. We will call this, in future, the chain, or company, of the +<span class="left"><a name="Page_36" id="Page_36">[Pg 36]</a></span> +Enchanted mountains; and then we shall all the more easily join on the +Giant mountains, Riesen-Gebirge, when we want them; but these are +altogether higher, sterner, and not yet to be invaded; the nearer +ones, through which our road lies, we might perhaps more aptly call +the Goblin mountains; but that would be scarcely reverent to St. +Elizabeth, nor to the numberless pretty chatelaines of towers, and +princesses of park and glen, who have made German domestic manners +sweet and exemplary, and have led their lightly rippling and +translucent lives down the glens of ages, until enchantment becomes, +perhaps, too canonical in the Almanach de Gotha.</p> + +<p>We will call them therefore the Enchanted Mountains, not the Goblin; +perceiving gratefully also that the Rock spirits of them have really +much more of the temper of fairy physicians than of gnomes: each—as +it were with sensitive hazel wand instead of smiting rod—beckoning, +out of sparry caves, effervescent Brunnen, beneficently salt and warm.</p> + +<p><b>24</b>. At the very heart of this Enchanted chain, then—(and the +beneficentest, if one use it and guide it rightly, of all the Brunnen +there,) sprang the fountain of the earliest Frank race; "in the +principality of Waldeck,"—you can trace their current to no farther +source; there it rises out of the earth.</p> + +<p>'Frankenberg' (Burg), on right bank of the Eder, nineteen miles north +of Marburg, you may find marked clearly in the map No. 18 of Black's +General Atlas, wherein the cluster of surrounding bewitched mountains, +and the valley of Eder-stream otherwise (as the village higher up the +dell still calls itself) "Engel-Bach," "Angel Brook," joining that of +the Fulda, just above Cassel, are also delineated in a way +intelligible to attentive mortal eyes. I should be plagued with the +names in trying a woodcut; but a few careful pen-strokes, or wriggles, +of your own off-hand touching, would give you the concurrence of the +actual sources of Weser in a comfortably extricated form, with the +memorable towns on them, or just south of them, on the other slope of +the watershed, towards Maine. Frankenberg and Waldeck on Eder, Fulda +and Cassel on Fulda, Eisenach on Werra, who accentuates himself into +Weser after taking Fulda for bride, as Tees the Greta, beyond +<span class="left"><a name="Page_37" id="Page_37">[Pg 37]</a></span> +Eisenach, under the Wartzburg, (of which you have heard as a castle +employed on Christian mission and Bible Society purposes), +town-streets below hard paved with basalt—name of it, Iron-ach, +significant of Thuringian armouries in the old time,—it is active +with mills for many things yet.</p> + +<p><b>25</b>. The rocks all the way from Rhine, thus far, are jets and spurts of +basalt through irony sandstone, with a strip of coal or two northward, +by the grace of God not worth digging for; at Frankenberg even a gold +mine; also, by Heaven's mercy, poor of its ore; but wood and iron +always to be had for the due trouble; and, of softer wealth above +ground,—game, corn, fruit, flax, wine, wool, and hemp! Monastic care +over all, in Fulda's and Walter's houses—which I find marked by a +cross as built by some pious Walter, Knight of Meiningen on the Boden +wasser, Bottom water, as of water having found its way well down at +last: so "Boden-See," of Rhine well got down out of Via Mala.</p> + +<p><b>26</b>. And thus, having got your springs of Weser clear from the rock; +and, as it were, gathered up the reins of your river, you can draw for +yourself, easily enough, the course of its farther stream, flowing +virtually straight north, to the North Sea. And mark it strongly on +your sketched map of Europe, next to the border Vistula, leaving out +Elbe yet for a time. For now, you may take the whole space between +Weser and Vistula (north of the mountains), as wild barbarian (Saxon +or Goth); but, piercing the source of the Franks at Waldeck, you will +find them gradually, but swiftly, filling all the space between Weser +and the mouths of Rhine, passing from mountain foam into calmer +diffusion over the Netherland, where their straying forest and +pastoral life has at last to embank itself into muddy agriculture, and +in bleak-flying sea mist, forget the sunshine on its basalt crags.</p> + +<p><b>27</b>. Whereupon, <i>we</i> must also pause, to embank ourselves somewhat; and +before other things, try what we can understand in this name of Frank, +concerning which Gibbon tells us, in his sweetest tones of satisfied +moral serenity—"The love of liberty was the ruling passion of these +<span class="left"><a name="Page_38" id="Page_38">[Pg 38]</a></span> +Germans. They deserved, they assumed, they maintained, the honourable +epithet of Franks, or Freemen." He does not, however, tell us in what +language of the time—Chaucian, Sicambrian, Chamavian, or +Cattian,—'Frank' ever meant Free: nor can I find out myself what +tongue of any time it first belongs to; but I doubt not that Miss +Yonge ('History of Christian Names,' Articles on Frey and Frank), +gives the true root, in what she calls the High German "Frang," Free +<i>Lord</i>. Not by any means a Free <i>Commoner</i>, or anything of the sort! +but a person whose nature and name implied the existence around him, +and beneath, of a considerable number of other persons who were by no +means 'Frang,' nor Frangs. His title is one of the proudest then +maintainable;—ratified at last by the dignity of age added to that of +valour, into the Seigneur, or Monseigneur, not even yet in the last +cockney form of it, 'Mossoo,' wholly understood as a republican term!</p> + +<p><b>28</b>. So that, accurately thought of, the quality of Frankness glances +only with the flat side of it into any meaning of 'Libre,' but with +all its cutting edge, determinedly, and to all time, it signifies +Brave, strong, and honest, above other men. +<a name="FNanchor_2-6_15" id="FNanchor_2-6_15"> +</a><a href="#Footnote_2-6_15" class="fnanchor">[2-6]</a> The old woodland race +were never in any wolfish sense 'free,' but in a most human sense +<span class="left"><a name="Page_39" id="Page_39">[Pg 39]</a></span> +Frank, outspoken, meaning what they had said, and standing to it, when +they had got it out. Quick and clear in word and act, fearless utterly +and restless always;—but idly lawless, or weakly lavish, neither in +deed nor word. Their frankness, if you read it as a scholar and a +Christian, and not like a modern half-bred, half-brained infidel, +knowing no tongue of all the world but in the slang of it, is really +opposed, not to Servitude,—but to Shyness! +<a name="FNanchor_2-7_16" id="FNanchor_2-7_16"> +</a><a href="#Footnote_2-7_16" class="fnanchor">[2-7]</a> It is to this day the +note of the sweetest and Frenchiest of French character, that it makes +simply perfect <i>Servants</i>. Unwearied in protective friendship, in +meekly dextrous omnificence, in latent tutorship; the lovingly +availablest of valets,—the mentally and personally bonniest of +bonnes. But in no capacity shy of you! Though you be the Duke or +Duchess of Montaltissimo, you will not find them abashed at your +altitude. They will speak 'up' to you, when they have a mind.</p> + +<p><b>29</b>. Best of servants: best of <i>subjects</i>, also, when they have an +<span class="left"><a name="Page_40" id="Page_40">[Pg 40]</a></span> +equally frank King, or Count, or Captal, to lead them; of which we +shall see proof enough in due time;—but, instantly, note this +farther, that, whatever side-gleam of the thing they afterwards called +Liberty may be meant by the Frank name, you must at once now, and +always in future, guard yourself from confusing their Liberties with +their Activities. What the temper of the army may be towards its +chief, is <i>one</i> question—whether either chief or army can be kept six +months quiet,—another, and a totally different one. That they must +either be fighting somebody or going somewhere, else, their life isn't +worth living to them; the activity and mercurial flashing and +flickering hither and thither, which in the soul of it is set neither +on war nor rapine, but only on change of place, mood—tense, and +tension;—which never needs to see its spurs in the dish, but has them +always bright, and on, and would ever choose rather to ride fasting +than sit feasting,—this childlike dread of being put in a corner, and +continual want of something to do, is to be watched by us with +wondering sympathy in all its sometimes splendid, but too often +unlucky or disastrous consequences to the nation itself as well as to +its neighbours.</p> + +<p><b>30</b>. And this activity, which we stolid beef-eaters, before we had been +taught by modern science that we were no better than baboons +ourselves, were wont discourteously to liken to that of the livelier +tribes of Monkey, did in fact so much impress the Hollanders, when +first the irriguous Franks gave motion and current to their marshes, +that the earliest heraldry in which we find the Frank power blazoned +seems to be founded on a Dutch endeavour to give some distantly +satirical presentment of it. "For," says a most ingenious historian, +Mons. André Favine,—'Parisian, and Advocate in the High Court of the +French Parliament in the year 1620'—"those people who bordered on the +river Sala, called 'Salts,' by the Allemaignes, were on their descent +into Dutch lands called by the Romans 'Franci Salici'" (whence +'Salique' law to come, you observe) "and by abridgment 'Salii,' as if +of the verb 'salire,' that is to say 'saulter,' to leap"—(and in +<span class="left"><a name="Page_41" id="Page_41">[Pg 41]</a></span> +future therefore—duly also to dance—in an incomparable manner) "to +be quicke and nimble of foot, to leap and mount well, a quality most +notably requisite for such as dwell in watrie and marshy places; So +that while such of the French as dwelt on the great course of the +river" (Rhine) "were called 'Nageurs,' Swimmers, they of the marshes +were called 'Saulteurs,' Leapers, so that it was a nickname given to +the French in regard both of their natural disposition and of their +dwelling; as, yet to this day, their enemies call them French Toades, +(or Frogs, more properly) from whence grew the fable that their +ancient Kings carried such creatures in their Armes."</p> + +<p><b>31</b>. Without entering at present into debate whether fable or not, you +will easily remember the epithet 'Salian' of these fosse-leaping and +river-swimming folk (so that, as aforesaid, all the length of Rhine +must be refortified against them)—epithet however, it appears, in its +origin delicately Saline, so that we may with good discretion, as we +call our seasoned Mariners, '<i>old</i> Salts,' think of these more +brightly sparkling Franks as 'Young Salts,'—but this equivocated +presently by the Romans, with natural respect to their martial fire +and 'elan,' into 'Salii'—exsultantes, +<a name="FNanchor_2-8_17" id="FNanchor_2-8_17"> +</a><a href="#Footnote_2-8_17" class="fnanchor">[2-8]</a>—such as their own +armed priests of war: and by us now with some little farther, but slight +equivocation, into useful meaning, to be thought of as here first +<span class="left"><a name="Page_42" id="Page_42">[Pg 42]</a></span> +Salient, as a beaked promontory, towards the France we know of; and +evermore, in brilliant elasticities of temper, a salient or +out-sallying nation; lending to us English presently—for this much of +heraldry we may at once glance on to—their 'Leopard,' not as a +spotted or blotted creature, but as an inevitably springing and +pouncing one, for our own kingly and princely shields.</p> + +<p>Thus much, of their 'Salian' epithet may be enough; but from the +interpretation of the Frankish one we are still as far as ever, and +must be content, in the meantime, to stay so, noting however two ideas +afterwards entangled with the name, which are of much descriptive +importance to us.</p> + +<p><b>32</b>. "The French poet in the first book of his Franciades" (says Mons. +Favine; but what poet I know not, nor can enquire) "encounters" (in +the sense of en-quarters, or depicts as a herald) certain fables on +the name of the French by the adoption and composure of two <i>Gaulish</i> +words joyned together, Phere-Encos which signifieth 'Beare-<i>Launce</i>,' +(—Shake-Lance, we might perhaps venture to translate,) a lighter +weapon than the Spear beginning here to quiver in the hand of its +chivalry—and Fere-encos then passing swiftly on the tongue into +Francos;"—a derivation not to be adopted, but the idea of the weapon +most carefully,—together with this following—that "among the arms of +the ancient French, over and beside the Launce, was the Battaile-Axe, +which they called <i>Anchon</i>, and moreover, yet to this day, in many +Provinces of France, it is termed an <i>Achon</i>, wherewith they served +themselves in warre, by throwing it a farre off at joyning with the +enemy, onely to discover the man and to cleave his shield. Because +this <i>Achon</i> was darted with such violence, as it would cleave the +Shield, and compell the Maister thereof to hold down his arm, and +being so discovered, as naked or unarmed; it made way for the sooner +surprizing of him. It seemeth, that this weapon was proper and +particuler to the French Souldior, as well him on foote, as on +horsebacke. For this cause they called it <i>Franciscus</i>. Francisca, +<i>securis oblonga, quam Franci librabant in Hostes</i>. For the Horseman, +beside his shield and Francisca (Armes common, as wee have said, to +<span class="left"><a name="Page_43" id="Page_43">[Pg 43]</a></span> +the Footman), had also the Lance, which being broken, and serving to +no further effect, he laid hand on his Francisca, as we learn the use +of that weapon in the Archbishop of Tours, his second book, and +twenty-seventh chapter."</p> + +<p><b>33</b>. It is satisfactory to find how respectfully these lessons of the +Archbishop of Tours were received by the French knights; and curious +to see the preferred use of the Francisca by all the best of +them—down, not only to Cœur de Lion's time, but even to the day of +Poitiers. In the last wrestle of the battle at Poitiers gate, "Là, fit +le Roy Jehan de sa main, merveilles d'armes, et tenoit une hache de +guerre dont bien se deffendoit et combattoit,—si la quartre partie de +ses gens luy eussent ressemblé, la journée eust été + pour eux." Still more notably, in the episode of fight which Froissart stops + to tell just before, between the Sire de Verclef, (on Severn) and the Picard +squire Jean de Helennes: the Englishman, losing his sword, dismounts +to recover it, on which Helennes <i>casts</i> his own at him with such aim +and force "qu'il acconsuit l'Anglois es cuisses, tellement que l'espée +entra dedans et le cousit tout parmi, jusqu'au hans."</p> + +<p>On this the knight rendering himself, the squire binds his wound, and +nurses him, staying fifteen days 'pour l'amour de lui' at +Chasteleraut, while his life was in danger; and afterwards carrying +him in a litter all the way to his own chastel in Picardy. His ransom +however is 6000 nobles—I suppose about 25,000 pounds, of our present +estimate; and you may set down for one of the fatallest signs that the +days of chivalry are near their darkening, how "devint celuy Escuyer, +Chevalier, pour le grand profit qu'il eut du Seigneur de Verclef."</p> + +<p>I return gladly to the dawn of chivalry, when, every hour and year, +men were becoming more gentle and more wise; while, even through their +worst cruelty and error, native qualities of noblest cast may be seen +asserting themselves for primal motive, and submitting themselves for +future training.</p> + +<p><b>34</b>. We have hitherto got no farther in our notion of a Salian Frank +than a glimpse of his two principal weapons,—the shadow of him, +<span class="left"><a name="Page_44" id="Page_44">[Pg 44]</a></span> +however, begins to shape itself to us on the mist of the Brocken, +bearing the lance light, passing into the javelin,—but the axe, his +woodman's weapon, heavy;—for economical reasons, in scarcity of iron, +preferablest of all weapons, giving the fullest swing and weight of +blow with least quantity of actual metal, and roughest forging. Gibbon +gives them also a 'weighty' sword, suspended from a 'broad' belt: but +Gibbon's epithets are always gratis, and the belted sword, whatever +its measure, was probably for the leaders only; the belt, itself of +gold, the distinction of the Roman Counts, and doubtless adopted from +them by the allied Frank leaders, afterwards taking the Pauline mythic +meaning of the girdle of Truth—and so finally; the chief mark of +Belted Knighthood.</p> + +<p><b>35</b>. The Shield, for all, was round, wielded like a Highlander's +target:—armour, presumably, nothing but hard-tanned leather, or +patiently close knitted hemp; "Their close apparel," says Mr. Gibbon, +"accurately expressed the figure of their limbs," but 'apparel' is +only Miltonic-Gibbonian for 'nobody knows what.' He is more +intelligible of their persons. "The lofty stature of the Franks, and +their blue eyes, denoted a Germanic origin; the warlike barbarians +were trained from their earliest youth to run, to leap, to swim, to +dart the javelin and battle-axe with unerring aim, to advance without +hesitation against a superior enemy, and to maintain either in life or +death, the invincible reputation of their ancestors" (vi. 95). For the +first time, in 358, appalled by the Emperor Julian's victory at +Strasburg, and besieged by him upon the Meuse, a body of six hundred +Franks "dispensed with the ancient law which commanded them to conquer +or die."<a name="Link_1-8" id="Link_1-8"></a> + + "Although they were strongly actuated by the allurements of +rapine, they professed a disinterested love of war, which they +considered as the supreme honour and felicity of human nature; and +their minds and bodies were so hardened by perpetual action that, +according to the lively expression of an orator, the snows of winter +were as pleasant to them as the flowers of spring" (iii. 220).</p> + +<span class="left"><a name="Page_45" id="Page_45">[Pg 45]</a></span> + +<p><b>36</b>. These mental and bodily virtues, or indurations, were probably +universal in the military rank of the nation: but we learn presently, +with surprise, of so remarkably 'free' a people, that nobody but the +King and royal family might wear their hair to their own liking. The +kings wore theirs in flowing ringlets on the back and shoulders,—the +Queens, in tresses rippling to their feet,—but all the rest of the +nation "were obliged, either by law or custom, to shave the hinder +part of their head, to comb their short hair over their forehead, and +to content themselves with the ornament of two small whiskers."</p> + +<p><b>37</b>. Moustaches,—Mr. Gibbon means, I imagine: and I take leave also to +suppose that the nobles, and noble ladies, might wear such tress and +ringlet as became them. But again, we receive unexpectedly +embarrassing light on the democratic institutions of the Franks, in +being told that "the various trades, the labours of agriculture, and +the arts of hunting and fishing, were <i>exercised by servile</i> hands for +the <i>emolument</i> of the Sovereign."</p> + +<p>'Servile' and 'Emolument,' however, though at first they sound very +dreadful and very wrong, are only Miltonic-Gibbonian expressions of +the general fact that the Frankish Kings had ploughmen in their +fields, employed weavers and smiths to make their robes and swords, +hunted with huntsmen, hawked with falconers, and were in other +respects tyrannical to the ordinary extent that an English Master of +Hounds may be. "The mansion of the long-haired Kings was surrounded +with convenient yards and stables for poultry and cattle; the garden +was planted with useful vegetables; the magazines filled with corn and +wine either for sale or consumption; and the whole administration +conducted by the strictest rules of private economy."</p> + +<p><b>38</b>. I have collected these imperfect, and not always extremely +consistent, notices of the aspect and temper of the Franks out of Mr. +Gibbon's casual references to them during a period of more than two +centuries,—and the last passage quoted, which he accompanies with the +statement that "one hundred and sixty of these rural palaces were +<span class="left"><a name="Page_46" id="Page_46">[Pg 46]</a></span> +scattered through the provinces of their kingdom," without telling us +what kingdom, or at what period, must I think be held descriptive of +the general manner and system of their monarchy after the victories of +Clovis. But, from the first hour you hear of him, the Frank, closely +considered, is always an extremely ingenious, well meaning, and +industrious personage;—if eagerly acquisitive, also intelligently +conservative and constructive; an element of order and crystalline +edification, which is to consummate itself one day, in the aisles of +Amiens; and things generally insuperable and impregnable, if the +inhabitants of them had been as sound-hearted as their builders, for +many a day beyond.</p> + +<p><b>39</b>. But for the present, we must retrace our ground a little; for +indeed I have lately observed with compunction, in rereading some of +my books for revised issue, that if ever I promise, in one number or +chapter, careful consideration of any particular point in the next, +the next never <i>does</i> touch upon the promised point at all, but is +sure to fix itself passionately on some antithetic, antipathic, or +antipodic, point in the opposite hemisphere. This manner of conducting +a treatise I find indeed extremely conducive to impartiality and +largeness of view; but can conceive it to be—to the general +reader—not only disappointing, (if indeed I may flatter myself that I +ever interest enough to disappoint), but even liable to confirm in his +mind some of the fallacious and extremely absurd insinuations of +adverse critics respecting my inconsistency, vacillation, and +liability to be affected by changes of the weather in my principles or +opinions. I purpose, therefore, in these historical sketches, at least +to watch, and I hope partly to correct myself in this fault of promise +breaking, and at whatever sacrifice of my variously fluent or +re-fluent humour, to tell in each successive chapter in some measure +what the reader justifiably expects to be told.</p> + +<p><b>40</b>. I left, merely glanced at, in my opening chapter, the story of the +vase of Soissons. It may be found (and it is very nearly the only +thing that <i>is</i> to be found respecting the personal life or character +<span class="left"><a name="Page_47" id="Page_47">[Pg 47]</a></span> +of the first Louis) in every cheap popular history of France; with +cheap popular moralities engrafted thereon. Had I time to trace it to +its first sources, perhaps it might take another aspect. But I give it +as you may anywhere find it—asking you only to consider whether even +as so read—it may not properly bear a somewhat different moral.</p> + +<p><b>41</b>. The story is, then, that after the battle of Soissons, in the division +of Roman, or Gallic spoil, the king wished to have a beautifully +wrought silver vase for—'himself,' I was going to +write—and in my last chapter <i>did</i> mistakenly infer that he +wanted it for his better self,—his Queen. But he wanted it for +neither;—it was to restore to St. Remy, that it might remain +among the consecrated treasures of Rheims. That is the first point on +which the popular histories do not insist, and which one of his +warriors claiming equal division of treasure, chose also to ignore. +The vase was asked by the King in addition to his own portion, and the +Frank knights, while they rendered true obedience to their king as a +leader, had not the smallest notion of allowing him what more recent +kings call 'Royalties'—taxes on everything they touch. And one +of these Frank knights or Counts—a little franker than the +rest—and as incredulous of St. Remy's saintship as a Protestant +Bishop, or Positivist Philosopher—took upon him to dispute the +King's and the Church's claim, in the manner, suppose, of a Liberal +opposition in the House of Commons; and disputed it with such security +of support by the public opinion of the fifth century, that—the +king persisting in his request—the fearless soldier dashed the +vase to pieces with his war-axe, exclaiming "Thou shalt have no more +than thy portion by lot."</p> + +<p><b>42</b>. It is the first clear assertion of French 'Liberté, +Fraternité and Egalité,' supported, then, as now, by the +destruction, which is the only possible active operation of "free" +personages, on the art they cannot produce.</p> + +<p>The king did not continue the quarrel. Cowards will think that he +paused in cowardice, and malicious persons, that he paused in +malignity. He <i>did</i> pause in anger assuredly; but biding its time, +<span class="left"><a name="Page_48" id="Page_48">[Pg 48]</a></span> +which the anger of a strong man always can, and burn hotter for the +waiting, which is one of the chief reasons for Christians being told +not to let the sun go down upon it. Precept which Christians +now-a-days are perfectly ready to obey, if it is somebody else who has +been injured; and indeed, the difficulty in such cases is usually to +get them to think of the injury even while the Sun rises on their +wrath.<a name="FNanchor_2-9_18" id="FNanchor_2-9_18"></a> +<a href="#Footnote_2-9_18" class="fnanchor">[2-9]</a></p> + +<p><b>43</b>. The sequel is very shocking indeed—to modern sensibility. I give +it in the, if not polished, at least delicately varnished, language of +the Pictorial History.</p> + +<p>"About a year afterwards, on reviewing his troops, he went to the man +who had struck the vase, and <i>examining his arms, complained</i> that +<i>they</i> were in bad condition!" (Italics mine) "and threw them" (What? +shield and sword?) on the ground. The soldier stooped to recover them; +and at that moment the King struck him on the head with his +battle-axe, crying 'Thus didst thou to the vase at Soissons.' The +Moral modern historian proceeds to reflect that "this—as an evidence +of the condition of the Franks, and of the ties by which they were +united, gives but the idea of a band of Robbers and their chief." +Which is, indeed, so far as I can myself look into and decipher the +nature of things, the Primary idea to be entertained respecting most +of the kingly and military organizations in this world, down to our +own day; and, (unless perchance it be the Afghans and Zulus who are +stealing our lands in England—instead of we theirs, in their several +countries.) But concerning the <i>manner</i> of this piece of military +execution, I must for the present leave the reader to consider with +himself, whether indeed it be less Kingly, or more savage, to strike +an uncivil soldier on the head with one's own battle-axe, than, for +instance, to strike a person like Sir Thomas More on the neck with an +executioner's,—using for the mechanism, and as it were guillotine bar +and rope to the blow—the manageable forms of National Law, and the +gracefully twined intervention of a polite group of noblemen and +bishops.</p> +<span class="left"><a name="Page_49" id="Page_49">[Pg 49]</a></span> + +<p><b>44</b>. Far darker things have to be told of him than this, as his proud +life draws towards the close,—things which, if any of us could see +clear <i>through</i> darkness, you should be told in all the truth of them. +But we never can know the truth of Sin; for its nature is to deceive +alike on the one side the Sinner, on the other the Judge. +Diabolic—betraying whether we yield to it, or condemn: Here is +Gibbon's sneer—if you care for it; but I gather first from the +confused paragraphs which conduct to it, the sentences of praise, less +niggard than the Sage of Lausanne usually grants to any hero who has +confessed the influence of Christianity.</p> + +<p><b>45</b>. "Clovis, when he was no more than fifteen years of age, succeeded, +by his father's death, to the command of the Salian tribe. The narrow +limits of his kingdom were confined to the island of the Batavians, +with the ancient dioceses of Tournay and Arras; and at the baptism of +Clovis, the number of his warriors could not exceed five thousand. The +kindred tribes of the Franks who had seated themselves along the +Scheldt, the Meuse, the Moselle, and the Rhine, were governed by their +independent kings, of the Merovingian race, the equals, the allies, +and sometimes the enemies of the Salic Prince. When he first took the +field he had neither gold nor silver in his coffers, nor wine and corn +in his magazines; but he imitated the example of Cæsar, who in the +same country had acquired wealth by the sword, and purchased soldiers +with the fruits of conquest. The untamed spirit of the Barbarians was +taught to acknowledge the advantages of regular discipline. At the +annual review of the month of March, their arms were diligently +inspected; and when they traversed a peaceful territory they were +prohibited from touching a blade of grass. The justice of Clovis was +inexorable; and his careless or disobedient soldiers were punished +with instant death. It would be superfluous to praise the valour of a +Frank; but the valour of Clovis was directed by cool and consummate +prudence. In all his transactions with mankind he calculated the +weight of interest, of passion, and of opinion; and his measures were +sometimes adapted to the sanguinary manners of the Germans, and +sometimes moderated by the milder genius of Rome, and Christianity."</p> +<span class="left"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +<a name="Link_1-9" id="Link_1-9"></a> + +<p><b>46</b>. "But the savage conqueror of Gaul was incapable of examining the +proofs of a religion, which depends on the laborious investigation of +historic evidence, and speculative theology. He was still more +incapable of feeling the mild influence of the Gospel, which persuades +and purifies the heart of a genuine convert. His ambitious reign was a +perpetual violation of moral and Christian duties: his hands were +stained with blood, in peace as well as in war; and, as soon as Clovis +had dismissed a synod of the Gallican Church, he calmly assassinated +<i>all</i> the princes of the Merovingian race."</p> + +<p><b>47</b>. It is too true; but rhetorically put, in the first place—for we +ought to be told how many 'all' the princes were;—in the second +place, we must note that, supposing Clovis had in any degree "searched +the Scriptures" as presented to the Western world by St. Jerome, he +was likely, as a soldier-king, to have thought more of the mission of +Joshua<a name="FNanchor_2-10_19" id="FNanchor_2-10_19"></a> +<a href="#Footnote_2-10_19" class="fnanchor">[2-10]</a> and Jehu +than of the patience of Christ, whose sufferings +he thought rather of avenging than imitating: and the question whether +the other Kings of the Franks should either succeed him, or, in envy +of his enlarged kingdom, attack and dethrone, was easily in his mind +convertible from a personal danger into the chance of the return of +the whole nation to idolatry. And, in the last place, his faith in the +Divine protection of his cause had been shaken by his defeat before +Aries by the Ostrogoths; and the Frank leopard had not so wholly +changed his spots as to surrender to an enemy the opportunity of a +first spring.</p> + +<p><b>48</b>. Finally, and beyond all these personal questions, the forms of +cruelty and subtlety—the former, observe, arising much out of a +<span class="left"><a name="Page_51" id="Page_51">[Pg 51]</a></span> +scorn of pain which was a condition of honour in their women as well +as men, are in these savage races all founded on their love of glory +in war, which can only be understood by comparing what remains of the +same temper in the higher castes of the North American Indians; and, +before tracing in final clearness the actual events of the reign of +Clovis to their end, the reader will do well to learn this list of the +personages of the great Drama, taking to heart the meaning of the +<i>name</i> of each, both in its probable effect on the mind of its bearer, +and in its fateful expression of the course of their acts, and the +consequences of it to future generations.</p> + +1. <b>Clovis</b>. Frank form, Hluodoveh. 'Glorious Holiness,' or<br /> +<span style="margin-left: 3.5em;">consecration. Latin Chlodovisus, + when baptized by St.</span><br /> +<span style="margin-left: 3.5em;">Remy, softening afterwards through + the centuries into</span><br /> +<span style="margin-left: 3.5em;">Lhodovisus, Ludovicus, Louis.</span><br /> +<br /> +2. +<b>Albofleda</b>. 'White household fairy'? His youngest sister;<br /> +<span style="margin-left: 3.5em;">married Theodoric (Theutreich, + 'People's ruler'),</span><br /> +<span style="margin-left: 3.5em;">the great King of the Ostrogoths.</span><br /> +<br /> +3. <b>Clotilde</b>. Hlod-hilda. 'Glorious Battle-maid.' His wife.<br /> +<span style="margin-left: 3.5em;">'Hilda' first meaning Battle, pure; + and then passing</span><br /> +<span style="margin-left: 3.5em;">into Queen or Maid of Battle. + Christianized to Ste</span><br /> +<span style="margin-left: 3.5em;">Clotilde in France, and Ste Hilda + of Whitby cliff.</span><br /> +<br /> +4. <b>Clotilde</b>. His only daughter. Died for the Catholic faith,<br /> +<span style="margin-left: 3.5em;">under Arian persecution.</span><br /> +<br /> +5. <b>Childebert</b>. His eldest son by Clotilde, the first Frank<br /> +<span style="margin-left: 3.5em;">King in Paris. 'Battle Splendour,' + softening into</span><br /> +<span style="margin-left: 3.5em;">Hildebert, and then Hildebrandt, + as in the Nibelung.</span><br /> +<br /> +6. <b>Chlodomir</b>. 'Glorious Fame.' His second son by Clotilde.<br /> +<br /> +7. <b>Clotaire</b>. His youngest son by Clotilde; virtually the destroyer<br /> +<span style="margin-left: 3.5em;">of his father's house. + 'Glorious Warrior.'</span><br /> +<br /> +8. <b>Chlodowald</b>. Youngest son of Chlodomir. 'Glorious<br /> +<span style="margin-left: 3.5em;">Power,' afterwards 'St. Cloud.'</span><br /> +<br /> +<p><b>49</b>. I will now follow straight, through their light and shadow, the +course of Clovis' reign and deeds. +<span class="left"><a name="Page_52" id="Page_52">[Pg 52]</a></span> +<span class="smcap">A.D.</span> 481. Crowned, when he was only fifteen. Five years +afterwards, he challenges, "in the spirit, and almost in the language of chivalry," +the Roman governor Syagrius, holding the district of Rheims and +Soissons. "Campum sibi præparari jussit—he commanded his antagonist +to prepare him a battlefield"—see Gibbon's note and reference, chap. +xxxviii. (6, 297). The Benedictine abbey of Nogent was afterwards +built on the field, marked by a circle of Pagan sepulchres. "Clovis +bestowed the adjacent lands of Leuilly and Coucy on the church of +Rheims."<a name="FNanchor_2-11_20" id="FNanchor_2-11_20"> +</a><a href="#Footnote_2-11_20" class="fnanchor">[2-11]</a></p> + +<p><span class="smcap">A.D.</span> 485. The Battle of Soissons. +<a name="Link_1-21" id="Link_1-21"></a> + Not dated by Gibbon: + the subsequent death of Syagrius at the court of (the younger) Alaric, was in +486—take 485 for the battle.</p><a name="Link_1-22" id="Link_1-22"></a> + + +<p><b>50</b>. <span class="smcap">A.D.</span> 493. I cannot find any account + of the relations between Clovis and the King of Burgundy, the uncle of + Clotilde, which preceded his betrothal to the orphan princess. Her uncle, + according to the common history, had killed both her father and mother, + and compelled her sister to take the veil—motives none assigned, + nor authorities. Clotilde herself was pursued on her way to France, +<a name="FNanchor_2-12_21" id="FNanchor_2-12_21"></a> +<a href="#Footnote_2-12_21" class="fnanchor">[2-12]</a> and the litter +in which she travelled captured, with part of her marriage portion. +<span class="left"><a name="Page_53" id="Page_53">[Pg 53]</a></span> +But the princess herself mounted on horseback, and rode with part of +her escort, forward into France, "ordering her attendants to set fire +to everything that pertained to her uncle and his subjects which they +might meet with on the way."</p> + +<p><b>51</b>. The fact is not chronicled, usually, among the sayings or doings +of the Saints: but the punishment of Kings by destroying the property +of their subjects, is too well recognized a method of modern Christian +warfare to allow our indignation to burn hot against Clotilde; driven, +as she was, hard by grief and wrath. The years of her youth are not +counted to us; Clovis was already twenty-seven, and for three years +maintained the faith of his ancestral religion against all the +influence of his queen.</p> + +<p><b>52</b>. <span class="smcap">A.D.</span> 496. I did not in the opening chapter +attach nearly enough importance to the battle of Tolbiac, +<a name="Link_1-25" id="Link_1-25"></a> + thinking of it as +merely compelling the Alemanni to recross the Rhine, and establishing the +Frank power on its western bank. But infinitely wider results are +indicated in the short sentence with which Gibbon closes his account +of the battle. "After the conquest of the western provinces, the +Franks <i>alone</i> retained their ancient possessions beyond the Rhine. +They gradually subdued and <i>civilized</i> the exhausted countries as far +as the Elbe and the mountains of Bohemia; and the <i>peace of Europe</i> +was secured by the obedience of Germany."</p> +<span class="left"><a name="Page_54" id="Page_54">[Pg 54]</a></span> + +<p><b>53</b>. For, in the south, Theodoric had already "sheathed the sword in +the pride of victory and the vigour of his age—and his farther reign +of three and thirty years was consecrated to the duties of civil +government." Even when his son-in-law, Alaric, fell by Clovis' hand in +the battle of Poitiers, Theodoric was content to check the Frank power +at Arles, without pursuing his success, and to protect his infant +grandchild, correcting at the same time some abuses in the civil +government of Spain. So that the healing sovereignty of the great Goth +was established from Sicily to the Danube—and from Sirmium to the +Atlantic ocean.</p> + +<p><b>54</b>. Thus, then, at the close of the fifth century, you have Europe +divided simply by her watershed; and two Christian kings reigning, +with entirely beneficent and healthy power—one in the north—one in +the south—the mightiest and worthiest of them married to the other's +youngest sister: a saint queen in the north—and a devoted and earnest +Catholic woman, queen mother in the south. It is a conjunction of +things memorable enough in the Earth's history,—much to be thought +of, O fast whirling reader, if ever, out of the crowd of pent up +cattle driven across Rhine, or Adige, you can extricate yourself for +an hour, to walk peacefully out of the south gate of Cologne, or +across Fra Giocondo's bridge at Verona—and so pausing look through +the clear air across the battlefield of Tolbiac to the blue +Drachenfels, or across the plain of St. Ambrogio to the mountains of +Garda. For there were fought—if you will think closely—the two +victor-battles of the Christian world. Constantine's only gave changed +form and dying colour to the falling walls of Rome; but the Frank and +Gothic races, thus conquering and thus ruled, founded the arts and +established the laws which gave to all future Europe her joy, and her +virtue. And it is lovely to see how, even thus early, the Feudal +chivalry depended for its life on the nobleness of its womanhood. +There was no <i>vision</i> seen, or alleged, at Tolbiac. The King prayed +simply to the God of Clotilde. On the morning of the battle of Verona, +<a name="Link_1-23" id="Link_1-23"></a> + +Theodoric visited the tent of his mother and his sister, "and +<span class="left"><a name="Page_55" id="Page_55">[Pg 55]</a></span> +requested that on the most illustrious festival of his life, they +would adorn him with the rich garments which they had worked with +their own hands."</p> + +<p><b>55</b>. But over Clovis, there was extended yet another influence—greater +than his queen's. When his kingdom was first extended to the Loire, +the shepherdess of Nanterre was already aged,—no torch-bearing maid +of battle, like Clotilde, no knightly leader of deliverance like +Jeanne, but grey in meekness of wisdom, and now "filling more and more +with crystal light." Clovis's father had known her; he himself made +her his friend, and when he left Paris on the campaign of Poitiers, +vowed that if victorious, he would build a Christian church on the +hills of Seine. He returned in victory, and with St. Genevieve at his +side, stood on the site of the ruined Roman Thermæ, just above the +"Isle" of Paris, to fulfil his vow: and to design the limits of the +foundations of the first metropolitan church of Frankish Christendom.</p> + +<p>The King "gave his battle-axe the swing," and tossed it with his full +force.</p> + +<p>Measuring with its flight also, the place of his own grave, and of +Clotilde's, and St. Genevieve's.</p> + +<p>There they rested, and rest,—in soul,—together. "La Colline tout +entière porte encore le nom de la patronne de Paris; une petite rue +obscure a gardé celui du Roi Conquerant."</p> + +<span class="left"><a name="Page_56" id="Page_56">[Pg 56]</a></span> + + + +<hr style="width: 65%;" /> +<h3><a name="OUR_FATHERS_HAVE_TOLD_US" id="OUR_FATHERS_HAVE_TOLD_US"> +</a>"OUR FATHERS HAVE TOLD US."</h3> + +<hr style='width: 45%;' /> + +<h4>ADVICE.</h4> + + +<p>The three chapters<a name="FNanchor_2-13_22" id="FNanchor_2-13_22"></a> +<a href="#Footnote_2-13_22" class="fnanchor">[2-13]</a> of "Our Fathers have +told us," now submitted to the public, are enough to show the proposed +character and tendencies of the work, to which, contrary to my usual custom, +I now invite subscription, because the degree in which I can increase its +usefulness by engraved illustration must greatly depend on the known +number of its supporters.</p> + +<p>I do not recognize, in the present state of my health, any reason to +fear more loss of general power, whether in conception or industry, +than is the proper and appointed check of an old man's enthusiasm: of +which, however, enough remains in me, to warrant my readers against +the abandonment of a purpose entertained already for twenty years.</p> + +<p>The work, if I live to complete it, will consist of ten parts, each +taking up some local division of Christian history, and gathering, +towards their close, into united illustration of the power of the +Church in the Thirteenth Century.</p> + +<p>The next chapter, which I hope to issue soon after Christmas, +completes the first part, descriptive of the early Frank power, and of +its final skill, in the Cathedral of Amiens.</p> + +<p>The second part, "Ponte della Pietra," will, I hope, do more for +Theodoric and Verona than I have been able to do for Clovis and the +first capital of France.</p> + +<p>The third, "Ara Celi," will trace the foundations of the Papal power.</p> + +<p>The fourth, "Ponte-a-Mare," and fifth, "Ponte Vecchio," will only with +much difficulty gather into brief form what I have by me of scattered +materials respecting Pisa and Florence.</p> + +<p>The sixth, "Valle Crucis," will be occupied with the monastic +architecture of England and Wales.</p> + +<p>The seventh, "The Springs of Eure," will be wholly given to the +cathedral of Chartres.</p> + +<p>The eighth, "Domrémy," to that of Rouen and the schools of +architecture which it represents.</p> + +<p>The ninth, "The Bay of Uri," to the pastoral forms of Catholicism, +reaching to our own times. +<span class="left"><a name="Page_57" id="Page_57">[Pg 57]</a></span> +And the tenth, "The Bells of Cluse," to the pastoral Protestantism of +Savoy, Geneva, and the Scottish Border.</p> + +<p>Each part will consist of four sections only; and one of them, the +fourth, will usually be descriptive of some monumental city or +cathedral, the resultant and remnant of the religious power examined +in the preparatory chapters.</p> + +<p>One illustration at least will be given with each chapter, +<a name="FNanchor_2-14_23" id="FNanchor_2-14_23"></a> +<a href="#Footnote_2-14_23" class="fnanchor">[2-14]</a> and +drawings made for others, which will be placed at once in the +Sheffield museum for public reference, and engraved as I find support, +or opportunity for binding with the completed work.</p> + +<p>As in the instance of Chapter IV. of this first part, a smaller +edition of the descriptive chapters will commonly be printed in +reduced form for travellers and non-subscribers; but otherwise, I +intend this work to be furnished to subscribers only.</p> + + + +<hr style="width: 65%;" /> +<h4><a name="Notes_to_Chapter_II" id="Notes_to_Chapter_II"> +</a>Notes to Chapter II</h4> + + +<div class="footnote"><p><a name="Footnote_2-1_10" id="Footnote_2-1_10"></a> +<a href="#FNanchor_2-1_10"><span class="label">[2-1]</span> +</a> Miss Ingelow.</p></div> + +<div class="footnote"><p><a name="Footnote_2-2_11" id="Footnote_2-2_11"></a> +<a href="#FNanchor_2-2_11"><span class="label">[2-2]</span></a> On inquiry, +I find in the flat between Paris and Sèvres.</p></div> + +<div class="footnote"><p><a name="Footnote_2-3_12" id="Footnote_2-3_12"> +</a><a href="#FNanchor_2-3_12"><span class="label">[2-3]</span></a> + See generally any description that Carlyle has had +occasion to give of Prussian or Polish ground, or edge of Baltic +shore.</p></div> + +<div class="footnote"><p><a name="Footnote_2-4_13" id="Footnote_2-4_13"> +</a><a href="#FNanchor_2-4_13"><span class="label">[2-4]</span></a> + Gigantic—and not yet fossilized! See Gibbon's note on +the death of Theodebert: "The King pointed his spear—the Bull +<i>overturned a tree on his head</i>,—he died the same day."—vii. 255. +The Horn of Uri and her shield, with the chiefly towering crests of +the German helm, attest the terror of these Aurochs herds.</p></div> + +<div class="footnote"><p><a name="Footnote_2-5_14" id="Footnote_2-5_14"> +</a><a href="#FNanchor_2-5_14"><span class="label">[2-5]</span></a> + Claudius, Aurelian, Probus, Constantius; and after the +division of the empire, to the East, Justinian. "The emperor Justinian +was born of an obscure race of Barbarians, the inhabitants of a wild +and desolate country, to which the names of Dardania, of Dacia, and of +Bulgaria have been successively applied. The names of these Dardanian +peasants are Gothic, and almost English. Justinian is a translation of +Uprauder (upright); his father, Sabatius,—in Græco-barbarous +language, Stipes—was styled in his village 'Istock' (Stock)."—Gibbon, +beginning of chap. xl. and note.</p></div> + +<div class="footnote"><p><a name="Footnote_2-6_15" id="Footnote_2-6_15"> +</a><a href="#FNanchor_2-6_15"><span class="label">[2-6]</span></a> + Gibbon touches the facts more closely in a sentence of +his 22nd chapter. "The independent warriors of Germany, <i>who +considered truth as the noblest of their virtues</i>, and freedom as the +most valuable of their possessions." He is speaking especially of the +Frankish tribe of the Attuarii, against whom the Emperor Julian had to +re-fortify the Rhine from Cleves to Basle: but the first letters of +the Emperor Jovian, after Julian's death, "delegated the military +command of <i>Gaul</i> and Illyrium (what a vast one it was, we shall see +hereafter), to Malarich, a <i>brave and faithful</i> officer of the nation +of the Franks;" and they remain the loyal allies of Rome in her last +struggle with Alaric. Apparently for the sake only of an interesting +variety of language,—and at all events without intimation of any +causes of so great a change in the national character,—we find Mr. +Gibbon in his next volume suddenly adopting the abusive epithets of +Procopius, and calling the Franks "a light and perfidious nation" +(vii. 251). The only traceable grounds for this unexpected description +of them are that they refuse to be bribed either into friendship or +activity, by Rome or Ravenna; and that in his invasion of Italy, the +grandson of Clovis did not previously send exact warning of his +proposed route, nor even entirely signify his intentions till he had +secured the bridge of the Po at Pavia; afterwards declaring his mind +with sufficient distinctness by "assaulting, almost at the same +instant, the hostile camps of the Goths and Romans, who, instead of +uniting their arms, fled with equal precipitation."</p></div> + +<div class="footnote"><p><a name="Footnote_2-7_16" id="Footnote_2-7_16"> +</a><a href="#FNanchor_2-7_16"><span class="label">[2-7]</span></a> + For detailed illustration of the word, see 'Val d'Arno,' +Lecture VIII.; 'Fors Clavigera,' Letters XLVI. 231, LXXVII. 137; and +Chaucer, 'Romaunt of Rose,' 1212—"Next <i>him</i>" (the knight sibbe to +Arthur) "daunced dame Franchise;"—the English lines are quoted and +commented on in the first lecture of 'Ariadne Florentina'; I give the +French here:— +</p><p><br /> +<span style="margin-left: 2em;">"Apres tous ceulx estoit Franchise</span><br /> +<span style="margin-left: 2em;">Que ne fut ne brune ne bise.</span><br /> +<span style="margin-left: 2em;">Ains fut comme la neige blanche</span><br /> +<span style="margin-left: 2em;"><i>Courtoyse</i> estoit, <i>joyeuse</i>, et + <i>franche</i>.</span><br /> +<span style="margin-left: 2em;">Le nez avoit long et tretis,</span><br /> +<span style="margin-left: 2em;">Yeulx vers, riants; sourcilz faitis;</span><br /> +<span style="margin-left: 2em;">Les cheveulx eut très-blons et longs</span><br /> +<span style="margin-left: 2em;">Simple fut comme les coulons</span><br /> +<span style="margin-left: 2em;">Le cœur eut doulx et debonnaire.</span><br /> +<span style="margin-left: 2em;"><i>Elle n'osait dire ne faire</i></span><br /> +<span style="margin-left: 2em;"><i>Nulle riens que faire ne deust.</i>"</span><br /> +</p><p> +And I hope my girl readers will never more confuse Franchise with +'Liberty.'</p></div> + +<div class="footnote"><p><a name="Footnote_2-8_17" id="Footnote_2-8_17"> +</a><a href="#FNanchor_2-8_17"><span class="label">[2-8]</span></a> + Their first mischievous exsultation into Alsace being +invited by the Romans themselves, (or at least by Constantius in his +jealousy of Julian,)—with "presents and promises,—the hopes of +spoil, and a perpetual grant of all the territories they were able to +subdue." Gibbon, chap. xix. (3, 208.) By any other historian than +Gibbon, who has really no fixed opinion on any character, or question, +but, safe in the general truism that the worst men sometimes do right, +and the best often do wrong, praises when he wants to round a +sentence, and blames when he cannot otherwise edge one—it might have +startled us to be here told of the nation which "deserved, assumed, +and maintained the <i>honourable</i> name of freemen," that "<i>these +undisciplined robbers</i> treated as their natural enemies all the +subjects of the empire who possessed any property which they were +desirous of acquiring." The first campaign of Julian, which throws +both Franks and Alemanni back across the Rhine, but grants the Salian +Franks, under solemn oath, their established territory in the +Netherlands, must be traced at another time.</p></div> + +<div class="footnote"><p><a name="Footnote_2-9_18" id="Footnote_2-9_18"> +</a><a href="#FNanchor_2-9_18"><span class="label">[2-9]</span></a> + Read Mr. Plimsoll's article on coal mines for instance.</p></div> + +<div class="footnote"><p><a name="Footnote_2-10_19" id="Footnote_2-10_19"> +</a><a href="#FNanchor_2-10_19"><span class="label">[2-10]</span></a> + The likeness was afterwards taken up by legend, and the +walls of Angoulême, after the battle of Poitiers, are said to have +fallen at the sound of the trumpets of Clovis. "A miracle," says +Gibbon, "which may be reduced to the supposition that some clerical +engineer had secretly undermined the foundations of the rampart." I +cannot too often warn my honest readers against the modern habit of +"reducing" all history whatever to 'the supposition that'....etc., +etc. The legend is of course the natural and easy expression of a +metaphor.</p></div> + +<div class="footnote"><p><a name="Footnote_2-11_20" id="Footnote_2-11_20"> +</a><a href="#FNanchor_2-11_20"><span class="label">[2-11]</span></a> + When?—for this tradition, as well as that of the vase, +points to a friendship between Clovis and St. Remy, and a singular +respect on the King's side for the Christians of Gaul, though he was +not yet himself converted.</p></div> + +<div class="footnote"><p><a name="Footnote_2-12_21" id="Footnote_2-12_21"> +</a><a href="#FNanchor_2-12_21"><span class="label">[2-12]</span></a> + It is a curious proof of the want in vulgar historians +of the slightest sense of the vital interest of anything they tell, +that neither in Gibbon, nor in Messrs. Bussey and Gaspey, nor in the +elaborate 'Histoire des Villes de France,' can I find, with the best +research my winter's morning allows, what city was at this time the +capital of Burgundy, or at least in which of its four nominal +capitals,—Dijon, Besancon, Geneva, and Vienne,—Clotilde was brought +up. The evidence seems to me in favour of Vienne—(called always by +Messrs. B. and G., 'Vienna,' with what effect on the minds of their +dimly geographical readers I cannot say)—the rather that Clotilde's +mother is said to have been "thrown into the <i>Rhone</i> with a stone +round her neck." The author of the introduction to 'Bourgogne' in the +'Histoire des Villes' is so eager to get his little spiteful snarl at +anything like religion anywhere, that he entirely forgets the +existence of the first queen of France,—never names her, nor, as +such, the place of her birth,—but contributes only to the knowledge +of the young student this beneficial quota, that Gondeband, "plus +politique que guerrier, trouva an milieu de ses controverses +théologiques avec Avitus, évêque de <i>Vienne</i>, le +temps de faire mourir ses trois frères et de recueillir leur heritage."</p> + +<p>The one broad fact which my own readers will find it well to remember +is that Burgundy, at this time, by whatever king or victor tribe its +inhabitants may be subdued, does practically include the whole of +French Switzerland, and even of the German, as far east as +Vindonissa:—the Reuss, from Vindonissa through Lucerne to the St. +Gothard being its effective eastern boundary; that westward—it meant +all Jura, and the plains of the Saone; and southward, included all +Savoy and Dauphiné. According to the author of 'La Suisse Historique' +Clotilde was first addressed by Clovis's herald disguised as a beggar, +while she distributed alms at the gate of St. Pierre at Geneva; and +her departure and pursued flight into France were from Dijon.</p></div> + +<div class="footnote"><p><a name="Footnote_2-13_22" id="Footnote_2-13_22"> +</a><a href="#FNanchor_2-13_22"><span class="label">[2-13]</span></a> + Viz., Chapters I. and II., and the separate travellers' +edition of Chapter IV.</p></div> + +<div class="footnote"><p><a name="Footnote_2-14_23" id="Footnote_2-14_23"> +</a><a href="#FNanchor_2-14_23"><span class="label">[2-14]</span></a> + The first plate for the Bible of Amiens, curiously +enough, failed in the engraving; and I shall probably have to etch it +myself. It will be issued with the fourth, in the full-size edition of +the fourth chapter.</p></div> +<span class="left"><a name="Page_58" id="Page_58">[Pg 58]</a></span> + + + +<hr style="width: 65%;" /> +<h3><a name="Chapter_III" id="Chapter_III"></a>CHAPTER III.</h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<h3>THE LION TAMER.</h3> + + +<p><b>1</b>. It has been often of late announced as a new discovery, that man is +a creature of circumstances; and the fact has been pressed upon our +notice, in the hope, which appears to some people so pleasing, of +being able at last to resolve into a succession of splashes in mud, or +whirlwinds in air, the circumstances answerable for his creation. But +the more important fact, that his nature is not levelled, like a +mosquito's, to the mists of a marsh, nor reduced, like a mole's, +beneath the crumblings of a burrow, but has been endowed with sense to +discern, and instinct to adopt, the conditions which will make of it +the best that can be, is very necessarily ignored by philosophers who +propose, as a beautiful fulfilment of human destinies, a life +entertained by scientific gossip, in a cellar lighted by electric +sparks, warmed by tubular inflation, drained by buried rivers, and +fed, by the ministry of less learned and better provisioned races, +with extract of beef, and potted crocodile.</p> + +<p><b>2</b>. From these chemically analytic conceptions of a Paradise in +catacombs, undisturbed in its alkaline or acid virtues by the dread of +Deity, or hope of futurity, I know not how far the modern reader may +willingly withdraw himself for a little time, to hear of men who, in +their darkest and most foolish day, sought by their labour to make the +desert as the garden of the Lord, and by their love to become worthy +of permission to live with Him for ever. It has nevertheless been only +by such toil, and in such hope, that, hitherto, the happiness, skill, +or virtue of man have been possible: and even on the verge of the new +dispensation, and promised Canaan, rich in beatitudes of iron, steam, +and fire, there are some of us, here and there, who may pause in filial +piety to look back towards that wilderness of Sinai in which their +fathers worshipped and died.</p> + +<div class="figcenter" style="width: 424px;"> +<a name="Plate_III" id="Plate_III"></a> +<img src="images/fig003.jpg" width="424" height="247" alt="" title="" /> +</div> + +<h3><span class="smcap">Plate III.—Amiens. + Jour des Trépassés, 1880.</span></h3> + +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<span class="left"><a name="Page_59" id="Page_59">[Pg 59]</a></span> + +<p><b>3</b>. Admitting then, for the moment, that the main streets of +Manchester, the district immediately surrounding the Bank in London, +and the Bourse and Boulevards of Paris, are already part of the future +kingdom of Heaven, when Earth shall be all Bourse and Boulevard,—the +world of which our fathers tell us was divided to them, as you already +know, partly by climates, partly by races, partly by times; and the +'circumstances' under which a man's soul was given to him, had to be +considered under these three heads:—In what climate is he? Of what +race? At what time?</p> + +<p>He can only be what these conditions permit. With appeal to these, he +is to be heard;—understood, if it may be;—judged, by our love, +first—by our pity, if he need it—by our humility, finally and +always.</p> + +<p><b>4</b>. To this end, it is needful evidently that we should have truthful +maps of the world to begin with, and truthful maps of our own hearts +to end with; neither of these maps being easily drawn at any time, and +perhaps least of all now—when the use of a map is chiefly to exhibit +hotels and railroads; and humility is held the disagreeablest and +meanest of the Seven mortal Sins.</p> + +<p><b>5</b>. Thus, in the beginning of Sir Edward Creasy's History of England, +you find a map purporting to exhibit the possessions of the British +Nation—illustrating the extremely wise and courteous behaviour of Mr. +Fox to a Frenchman of Napoleon's suite, in "advancing to a terrestrial +globe of unusual magnitude and distinctness, spreading his arms round +it, over both the oceans and both the Indies," and observing, in this +impressive attitude, that "while Englishmen live, they overspread the +whole world, and clasp it in the circle of their power."</p> + +<p><b>6</b>. Fired by Mr. Fox's enthusiasm,—the otherwise seldom fiery—Sir +Edward proceeds to tell us that "our island home is the favourite +<span class="left"><a name="Page_60" id="Page_60">[Pg 60]</a></span> +domicile of freedom, empire and glory," without troubling himself, or +his readers, to consider how long the nations over whom our freedom is +imperious, and in whose shame is our glory, may be satisfied in that +arrangement of the globe and its affairs; or may be even at present +convinced of their degraded position in it by his method of its +delineation.</p> + +<p>For, the map being drawn on Mercator's projection, represents +therefore the British dominions in North America as twice the size of +the States, and considerably larger than all South America put +together: while the brilliant crimson with which all our landed +property is coloured cannot but impress the innocent reader with the +idea of a universal flush of freedom and glory throughout all those +acres and latitudes. So that he is scarcely likely to cavil at results +so marvellous by inquiring into the nature and completeness of our +government at any particular place,—for instance in Ireland, in the +Hebrides, or at the Cape.</p> + +<p><b>7</b>. In the closing chapter of the first volume of 'The Laws of Fésole' +I have laid down the mathematical principles of rightly drawing +maps;—principles which for many reasons it is well that my young +readers should learn; the fundamental one being that you cannot +flatten the skin of an orange without splitting it, and must not, if +you draw countries on the unsplit skin, stretch them afterwards to +fill the gaps.</p> + +<p>The British pride of wealth which does not deny itself the magnificent +convenience of penny Walter Scotts and penny Shakespeares, may +assuredly, in its future greatness, possess itself also of penny +universes, conveniently spinnable on their axes. I shall therefore +assume that my readers can look at a round globe, while I am talking +of the world; and at a properly reduced drawing of its surfaces, when +I am talking of a country.</p> + +<p><b>8</b>. Which, if my reader can at present do—or at least refer to a +fairly drawn double-circle map of the globe with converging +meridians—I will pray him next to observe, that, although the old +division of the world into four quarters is now nearly effaced by +<span class="left"><a name="Page_61" id="Page_61">[Pg 61]</a></span> +emigration and Atlantic cable, yet the great historic question about +the globe is not how it is divided, here and there, by ins and outs of +land or sea; but how it is divided into zones all round, by +irresistible laws of light and air. It is often a matter of very minor +interest to know whether a man is an American or African, a European +or an Asiatic. But it is a matter of extreme and final interest to +know if he be a Brazilian or a Patagonian, a Japanese or a Samoyede.</p> + +<p><b>9</b>. In the course of the last chapter, I asked the reader to hold +firmly the conception of the great division of climate, which +separated the wandering races of Norway and Siberia from the calmly +resident nations of Britain, Gaul, Germany, and Dacia.</p> + +<p>Fasten now that division well home in your mind, by drawing, however +rudely, the course of the two rivers, little thought of by common +geographers, but of quite unspeakable importance in human history, the +Vistula and the Dniester.</p> + +<p><b>10</b>. They rise within thirty miles of each other, +<a name="FNanchor_3-1_24" id="FNanchor_3-1_24"> +</a><a href="#Footnote_3-1_24" class="fnanchor">[3-1]</a> and each runs, not +counting ins and outs, its clear three hundred miles,—the Vistula to +the north-east, the Dniester to the south-west: the two of them +together cut Europe straight across, at the broad neck of it,—and, +more deeply looking at the thing, they divide Europe, properly so +called—Europa's own, and Jove's,—the small educationable, +civilizable, and more or less mentally rational fragment of the globe, +from the great Siberian wilderness, Cis-Ural and Trans-Ural; the +inconceivable chaotic space, occupied datelessly by Scythians, +Tartars, Huns, Cossacks, Bears, Ermines, and Mammoths, in various +thickness of hide, frost of brain, and woe of abode—or of unabiding. +Nobody's history worth making out, has anything to do with them; for +the force of Scandinavia never came round by Finland at all, but +always sailed or paddled itself across the Baltic, or down the rocky +west coast; and the Siberian and Russian ice-pressure merely drives +the really memorable races into greater concentration, and kneads them +up in fiercer and more necessitous exploring masses. But by those +<span class="left"><a name="Page_62" id="Page_62">[Pg 62]</a></span> +exploring masses, of true European birth, our own history was +fashioned for ever; and, therefore, these two truncating and guarding +rivers are to be marked on your map of Europe with supreme clearness: +the Vistula, with Warsaw astride of it half way down, and embouchure +in Baltic,—the Dniester, in Euxine, flowing each of them, measured +arrow-straight, as far as from Edinburgh to London, with windings, +<a name="FNanchor_3-2_25" id="FNanchor_3-2_25"></a> +<a href="#Footnote_3-2_25" class="fnanchor">[3-2]</a> +the Vistula six hundred miles, and the Dniester five—count them +together for a thousand miles of <i>moat</i>, between Europe and the +Desert, reaching from Dantzic to Odessa.</p> + +<p><b>11</b>. Having got your Europe moated off into this manageable and +comprehensible space, you are next to fix the limits which divide the +four Gothic countries, Britain, Gaul, Germany, and Dacia, from the +four Classic countries, Spain, Italy, Greece, and Lydia.</p> + +<p>There is no other generally opponent term to 'Gothic' but 'Classic': +and I am content to use it, for the sake of practical breadth and +clearness, though its precise meaning for a little while remains +unascertained. Only get the geography well into your mind, and the +nomenclature will settle itself at its leisure.</p> + +<p><b>12</b>. Broadly, then, you have sea between Britain and Spain—Pyrenees +between Gaul and Spain—Alps between Germany and Italy—Danube between +Dacia and Greece. You must consider everything south of the Danube as +Greek, variously influenced from Athens on one side, Byzantium on the +other: then, across the Ægean, you have the great country absurdly +called Asia Minor, (for we might just as well call Greece, Europe +Minor, or Cornwall, England Minor,) but which is properly to be +remembered as 'Lydia,' the country which infects with passion, and +tempts with wealth; which taught the Lydian measure in music and +softened the Greek language on its border into Ionic; which gave to +ancient history the tale of Troy, and to Christian history, the glow, +<span class="left"><a name="Page_63" id="Page_63">[Pg 63]</a></span> +and the decline, of the Seven Churches.</p> + +<p><b>13</b>. Opposite to these four countries in the south, but separated +from them either by sea or desert, are other four, as easily +remembered—Morocco, Libya, Egypt, and Arabia.</p> + +<p>Morocco, virtually consisting of the chain of Atlas and the coasts +depending on it, may be most conveniently thought of as including the +modern Morocco and Algeria, with the Canaries as a dependent group +of islands.</p> + +<p>Libya, in like manner, will include the modern Tunis and Tripoli: it +will begin on the west with St. Augustine's town of Hippo; and its +coast is colonized from Tyre and Greece, dividing it into the two +districts of Carthage and Cyrene. Egypt, the country of the River, and +Arabia, the country of no River, are to be thought of as the two great +southern powers of separate Religion.</p> + +<p><b>14</b>. You have thus, easily and clearly memorable, twelve countries, +distinct evermore by natural laws, and forming three zones from north +to south, all healthily habitable—but the races of the northernmost, +disciplined in endurance of cold; those of the central zone, perfected +by the enjoyable suns alike of summer and winter; those of the +southern zone, trained to endurance of heat. Writing them now in +tabular view,</p> + + +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr><td align='left'><span style="margin-left: 2em;">Britain + Gaul Germany Dacia</span></td></tr> +<tr><td align='left'><span style="margin-left: 2em;">Spain + Italy Greece + Lydia</span></td></tr> +<tr><td align='left'><span style="margin-left: 2em;">Morocco + Libya Egypt Arabia,</span></td></tr> +</table></div> + +<p>you have the ground of all useful profane history mapped out in the +simplest terms; and then, as the fount of inspiration, for all these +countries, with the strength which every soul that has possessed, has +held sacred and supernatural, you have last to conceive perfectly the +small hill district of the Holy Land, with Philistia and Syria on its +flanks, both of them chastising forces; but Syria, in the beginning, +herself the origin of the chosen race—"A Syrian ready to perish was +my father"—and the Syrian Rachel being thought of always as the true +mother of Israel.</p> +<span class="left"><a name="Page_64" id="Page_64">[Pg 64]</a></span> + +<p><b>15</b>. And remember, in all future study of the relations of these +countries, you must never allow your mind to be disturbed by the +accidental changes of political limit. No matter who rules a country, +no matter what it is officially called, or how it is formally divided, +eternal bars and doors are set to it by the mountains and seas, +eternal laws enforced over it by the clouds and stars. The people that +are born on it are its people, be they a thousand times again and +again conquered, exiled, or captive. The stranger cannot be its king, +the invader cannot be its possessor; and, although just laws, +maintained whether by the people or their conquerors, have always the +appointed good and strength of justice, nothing is permanently helpful +to any race or condition of men but the spirit that is in their own +hearts, kindled by the love of their native land.</p> + +<p><b>16</b>. Of course, in saying that the invader cannot be the possessor of +any country, I speak only of invasion such as that by the Vandals of +Libya, or by ourselves of India; where the conquering race does not +become permanently inhabitant. You are not to call Libya Vandalia, nor +India England, because these countries are temporarily under the rule +of Vandals and English; neither Italy Gothland under Ostrogoths, nor +England Denmark under Canute. National character varies as it fades +under invasion or in corruption; but if ever it glows again into a new +life, that life must be tempered by the earth and sky of the country +itself. Of the twelve names of countries now given in their order, +only one will be changed as we advance in our history;—Gaul will +properly become France when the Franks become her abiding inhabitants. +The other eleven primary names will serve us to the end.</p> + +<p><b>17</b>. With a moment's more patience, therefore, glancing to the far +East, we shall have laid the foundations of all our own needful +geography. As the northern kingdoms are moated from the Scythian +desert by the Vistula, so the southern are moated from the dynasties +properly called 'Oriental' by the Euphrates; which, "partly sunk +beneath the Persian Gulf, reaches from the shores of Beloochistan and +Oman to the mountains of Armenia, and forms a huge hot-air funnel, +<span class="left"><a name="Page_65" id="Page_65">[Pg 65]</a></span> +the base" (or mouth) "of which is on the tropics, while its extremity +reaches thirty-seven degrees of northern latitude. Hence it comes that +the Semoom itself (the specific and gaseous Semoom) pays occasional +visits to Mosoul and Djezeerat Omer, while the thermometer at Bagdad +attains in summer an elevation capable of staggering the belief of +even an old Indian."<a name="FNanchor_3-3_26" id="FNanchor_3-3_26"></a> +<a href="#Footnote_3-3_26" class="fnanchor">[3-3]</a></p> + +<p><b>18</b>. This valley in ancient days formed the kingdom of Assyria, as the +valley of the Nile formed that of Egypt. In the work now before us, we +have nothing to do with its people, who were to the Jews merely a +hostile power of captivity, inexorable as the clay of their walls, or +the stones of their statues; and, after the birth of Christ, the +marshy valley is no more than a field of battle between West and East. +Beyond the great river,—Persia, India, and China, form the southern +'Oriens.' Persia is properly to be conceived as reaching from the +Persian Gulf to the mountain chains which flank and feed the Indus; +and is the true vital power of the East in the days of Marathon: but +it has no influence on Christian history except through Arabia; while, +of the northern Asiatic tribes, Mede, Bactrian, Parthian, and +Scythian, changing into Turk and Tartar, we need take no heed until +they invade us in our own historic territory.</p> + +<p><b>19</b>. Using therefore the terms 'Gothic' and 'Classic' for broad +distinction of the northern and central zones of this our own +territory, we may conveniently also use the word 'Arab' +<a name="FNanchor_3-4_27" id="FNanchor_3-4_27"></a> +<a href="#Footnote_3-4_27" class="fnanchor">[3-4]</a> for the +whole southern zone. The influence of Egypt vanishes soon after the +fourth century, while that of Arabia, powerful from the beginning, +<span class="left"><a name="Page_66" id="Page_66">[Pg 66]</a></span> +rises in the sixth into an empire whose end we have not seen. And you +may most rightly conceive the religious principle which is the base of +that empire, by remembering, that while the Jews forfeited their +prophetic power by taking up the profession of usury over the whole +earth, the Arabs returned to the simplicity of prophecy in its +beginning by the well of Hagar, and are not opponents to Christianity; +but only to the faults or follies of Christians. They keep still their +faith in the one God who spoke to Abraham their father; and are His +children in that simplicity, far more truly than the nominal +Christians who lived, and live, only to dispute in vociferous council, +or in frantic schism, the relations of the Father, the Son, and the +Holy Ghost.</p> + +<p><b>20</b>. Trusting my reader then in future to retain in his mind without +confusion the idea of the three zones, Gothic, Classic, and Arab, each +divided into four countries, clearly recognizable through all ages of +remote or recent history;—I must farther, at once, simplify for him +the idea of the Roman <i>Empire</i> (see note to last paragraph,) in the +manner of its affecting them. Its nominal extent, temporary conquests, +civil dissensions, or internal vices, are scarcely of any historical +moment at all; the real Empire is effectual only as an exponent of +just law, military order, and mechanical art, to untrained races, and +as a translation of Greek thought into less diffused and more tenable +scheme for them. The Classic zone, from the beginning to the end of +its visible authority, is composed of these two elements—Greek +imagination, with Roman order: and the divisions or dislocations of +the third and fourth century are merely the natural apparitions of +their differences, when the political system which concealed them was +tested by Christianity. It seems almost wholly lost sight of by +ordinary historians, that, in the wars of the last Romans with the +Goths, the great Gothic captains were all Christians; and that the +vigorous and naïve form which the dawning faith took in their minds is +a more important subject of investigation, by far, than the inevitable +wars which followed the retirement of Diocletian, or the confused +schisms and crimes of the lascivious court of Constantine. I am +<span class="left"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +compelled, however, to notice the terms in which the last arbitrary +dissolutions of the empire took place, that they may illustrate, +instead of confusing, the arrangement of the nations which I would +fasten in your memory.</p> + +<p><b>21</b>. In the middle of the fourth century you have, politically, what +Gibbon calls "the final division of the <i>Eastern</i> and <i>Western +Empires</i>." This really means only that the Emperor Valentinian, +yielding, though not without hesitation, to the feeling now confirmed +in the legions that the Empire was too vast to be held by a single +person, takes his brother for his colleague, and divides, not, truly +speaking, their authority, but their attention, between the east and +the west. To his brother Valens he assigns the extremely vague +"Præfecture of the East, from the lower Danube to the confines of +Persia," while for his own immediate government he reserves the +"warlike præfectures of Illyricum, Italy, and Gaul, from the extremity +of Greece to the Caledonian rampart, and from the rampart of Caledonia +to the foot of Mount Atlas." That is to say, in less poetical cadence, +(Gibbon had better have put his history into hexameters at once,) +Valentinian kept under his own watch the whole of Roman Europe and +Africa, and left Lydia and Caucasus to his brother. Lydia and Caucasus +never did, and never could, form an Eastern Empire,—they were merely +outside dependencies, useful for taxation in peace, dangerous by their +multitudes in war. There never was, from the seventh century before +Christ to the seventh after Christ, but <i>one</i> Roman Empire, which +meant, the power over humanity of such men as Cincinnatus and Agricola; + it expires as the race and temper of these expire; the +nominal extent of it, or brilliancy at any moment, is no more than the +reflection, farther or nearer upon the clouds, of the flames of an +altar whose fuel was of noble souls. There is no true date for its +division; there is none for its destruction. Whether Dacian Probus or +Noric Odoacer be on the throne of it, the force of its living +principle alone is to be watched—remaining, in arts, in laws, and in +habits of thought, dominant still in Europe down to the twelfth +<span class="left"><a name="Page_68" id="Page_68">[Pg 68]</a></span> +century;—in language and example, dominant over all educated men to +this hour.</p> + +<p><b>22</b>. But in the nominal division of it by Valentinian, let us note +Gibbon's definition (I assume it to be his, not the Emperor's) of +European Roman Empire into Illyricum, Italy, and Gaul. I have already +said you must hold everything south of the Danube for Greek. The two +chief districts immediately south of the stream are upper and lower +Mœsia, consisting of the slope of the Thracian mountains northward +to the river, with the plains between it and them. This district you +must notice for its importance in forming the Mœso-Gothic alphabet, +in which "the Greek is by far the principal element, +<a name="FNanchor_3-5_28" id="FNanchor_3-5_28"></a> +<a href="#Footnote_3-5_28" class="fnanchor">[3-5]</a> giving sixteen +letters out of the twenty-four". The Gothic invasion under the reign +of Valens is the first that establishes a Teutonic nation within the +frontier of the empire; but they only thereby bring themselves more +directly under its spiritual power. Their bishop, Ulphilas, adopts +this Mœsian alphabet, two-thirds Greek, for his translation of the +Bible, and it is universally disseminated and perpetuated by that +translation, until the extinction or absorption of the Gothic race.</p> + +<p><b>23</b>. South of the Thracian mountains you have Thrace herself, and the +countries confusedly called Dalmatia and Illyria, forming the coast of +the Adriatic, and reaching inwards and eastwards to the mountain +watershed. I have never been able to form a clear notion myself of the +real character of the people of these districts, in any given period; +but they are all to be massed together as northern Greek, having more +or less of Greek blood and dialect according to their nearness to +Greece proper; though neither sharing in her philosophy, nor +submitting to her discipline. But it is of course far more accurate, +in broad terms, to speak of these Illyrian, Mœsian, and Macedonian +districts as all Greek, than with Gibbon or Valentinian to speak of +Greece and Macedonia as all Illyrian. +<a name="FNanchor_3-6_29" id="FNanchor_3-6_29"></a> +<a href="#Footnote_3-6_29" class="fnanchor">[3-6]</a></p> +<span class="left"><a name="Page_69" id="Page_69">[Pg 69]</a></span> + +<p><b>24</b>. In the same imperial or poetical generalization, we find England +massed with France under the term Gaul, and bounded by the "Caledonian +rampart." Whereas in our own division, Caledonia, Hibernia, and Wales, +are from the first considered as essential parts of Britain, +<a name="FNanchor_3-7_30" id="FNanchor_3-7_30"></a> +<a href="#Footnote_3-7_30" class="fnanchor">[3-7]</a> and +the link with the continent is to be conceived as formed by the +settlement of Britons in Brittany, and not at all by Roman authority +beyond the Humber.</p> + +<p><b>25</b>. Thus, then, once more reviewing our order of countries, and noting +only that the British Islands, though for the most part thrown by +measured degree much north of the rest of the north zone, are brought +by the influence of the Gulf stream into the same climate;—you +have, at the time when our history of Christianity begins, the Gothic +zone yet unconverted, and having not yet even heard of the new faith. +You have the Classic zone variously and increasingly conscious of it, +disputing with it, striving to extinguish it—and your Arab zone, +the ground and sustenance of it, encompassing the Holy Land with the +warmth of its own wings, and cherishing there—embers of +phœnix fire over all the earth,—the hope of Resurrection.</p> + +<span class="left"><a name="Page_70" id="Page_70">[Pg 70]</a></span> + +<p><b>26</b>. What would have been the course, or issue, of Christianity, had it +been orally preached only, and unsupported by its poetical literature, +might be the subject of deeply instructive speculation—if a +historian's duty were to reflect instead of record. The power of the +Christian faith was however, in the fact of it, always founded on the +written prophecies and histories of the Bible; and on the +interpretations of their meaning, given by the example, far more than +by the precept, of the great monastic orders. The poetry and history +of the Syrian Testaments were put within their reach by St. Jerome, +while the virtue and efficiency of monastic life are all expressed, +and for the most part summed, in the rule of St. Benedict. To +understand the relation of the work of these two men to the general +order of the Church, is quite the first requirement for its farther +intelligible history.</p> + +<p>Gibbon's thirty-seventh chapter professes to give an account of the +'Institution of the Monastic Life' in the third century. But the +monastic life had been instituted somewhat earlier, and by many +prophets and kings. By Jacob, when he laid the stone for his pillow; +by Moses, when he drew aside to see the burning bush; by David, before +he had left "those few sheep in the wilderness"; and by the prophet +who "was in the deserts till the time of his showing unto Israel." Its +primary "institution," for Europe, was Numa's, in that of the Vestal +Virgins, and College of Augurs; founded on the originally Etrurian and +derived Roman conception of pure life dedicate to the service of God, +and practical wisdom dependent on His guidance. +<a name="FNanchor_3-8_31" id="FNanchor_3-8_31"></a> +<a href="#Footnote_3-8_31" class="fnanchor">[3-8]</a></p> + +<p>The form which the monastic spirit took in later times depended far +more on the corruption of the common world, from which it was forced +to recoil either in indignation or terror, than on any change brought +<span class="left"><a name="Page_71" id="Page_71">[Pg 71]</a></span> +about by Christianity in the ideal of human virtue and happiness.</p> + +<p><b>27</b>. "Egypt" (Mr. Gibbon thus begins to account for the new +Institution!), "the fruitful parent of superstition, afforded the +first example of monastic life." Egypt had her superstitions, like +other countries; but was so little the <i>parent</i> of superstition that +perhaps no faith among the imaginative races of the world has been so +feebly missionary as hers. She never prevailed on even the nearest of +her neighbours to worship cats or cobras with her; and I am alone, to +my belief, among recent scholars, in maintaining Herodotus' statement +of her influence on the archaic theology of Greece. But that +influence, if any, was formative and delineative: not ritual: so that +in no case, and in no country, was Egypt the parent of Superstition: +while she was beyond all dispute, for all people and to all time, the +parent of Geometry, Astronomy, Architecture, and Chivalry. She was, in +its material and technic elements, the mistress of Literature, showing +authors who before could only scratch on wax and wood, how to weave +paper and engrave porphyry. She was the first exponent of the law of +Judgment after Death for Sin. She was the Tutress of Moses; and the +Hostess of Christ.</p> + +<p><b>28</b>. It is both probable and natural that, in such a country, the +disciples of any new spiritual doctrine should bring it to closer +trial than was possible among the illiterate warriors, or in the +storm-vexed solitudes of the North; yet it is a thoughtless error to +deduce the subsequent power of cloistered fraternity from the lonely +passions of Egyptian monachism. The anchorites of the first three +centuries vanish like feverish spectres, when the rational, merciful, +and laborious laws of Christian societies are established; and the +clearly recognizable rewards of heavenly solitude are granted to those +only who seek the Desert for its redemption.</p> + +<p><b>29</b>. 'The clearly <i>recognizable</i> rewards,' I repeat, and with + cautious emphasis. No man has any data for estimating, far less right of +judging, the results of a life of resolute self-denial, until he has +had the courage to try it himself, at least for a time: but I believe +<span class="left"><a name="Page_72" id="Page_72">[Pg 72]</a></span> +no reasonable person will wish, and no honest person dare, to deny the +benefits he has occasionally felt both in mind and body, during +periods of accidental privation from luxury, or exposure to danger. +The extreme vanity of the modern Englishman in making a momentary +Stylites of himself on the top of a Horn or an Aiguille, and his +occasional confession of a charm in the solitude of the rocks, of +which he modifies nevertheless the poignancy with his pocket +newspaper, and from the prolongation of which he thankfully escapes to +the nearest table-d'hôte, ought to make us less scornful of the pride, +and more intelligent of the passion, in which the mountain anchorites +of Arabia and Palestine condemned themselves to lives of seclusion and +suffering, which were comforted only by supernatural vision, or +celestial hope. That phases of mental disease are the necessary +consequence of exaggerated and independent emotion of any kind must, +of course, be remembered in reading the legends of the wilderness; but +neither physicians nor moralists have yet attempted to distinguish the +morbid states of intellect<a name="FNanchor_3-9_32" id="FNanchor_3-9_32"></a> +<a href="#Footnote_3-9_32" class="fnanchor">[3-9]</a> which are extremities of +noble passion, from those which are the punishments of ambition, avarice, or +lasciviousness.</p> +<span class="left"><a name="Page_73" id="Page_73">[Pg 73]</a></span> + +<p><b>30</b>. Setting all questions of this nature aside for the moment, my +younger readers need only hold the broad fact that during the whole of +the fourth century, multitudes of self-devoted men led lives of +extreme misery and poverty in the effort to obtain some closer +knowledge of the Being and Will of God. We know, in any available +clearness, neither what they suffered, nor what they learned. We +cannot estimate the solemnizing or reproving power of their examples +on the less zealous Christian world; and only God knows how far their +prayers for it were heard, or their persons accepted. This only we may +observe with reverence, that among all their numbers, none seemed to +have repented their chosen manner of existence; none perish by +melancholy or suicide; their self-adjudged sufferings are never +inflicted in the hope of shortening the lives they embitter or purify; +and the hours of dream or meditation, on mountain or in cave, appear +seldom to have dragged so heavily as those which, without either +vision or reflection, we pass ourselves, on the embankment and in the +tunnel.</p> + +<p><b>31</b>. But whatever may be alleged, after ultimate and honest scrutiny, +of the follies or virtues of anchorite life, we are unjust to Jerome +if we think of him as its introducer into the West of Europe. He +passed through it himself as a phase of spiritual discipline; but he +represents, in his total nature and final work, not the vexed +inactivity of the Eremite, but the eager industry of a benevolent +tutor and pastor. His heart is in continual fervour of admiration or +of hope—remaining to the last as impetuous as a child's, but as +affectionate; and the discrepancies of Protestant objection by which +his character has been confused, or concealed, may be gathered into +some dim picture of his real self when once we comprehend the +simplicity of his faith, and sympathise a little with the eager +charity which can so easily be wounded into indignation, and is never +repressed by policy.</p> + +<p><b>32</b>. The slight trust which can be placed in modern readings of him, as +they now stand, may be at once proved by comparing the two passages in +which Milman has variously guessed at the leading principles of his +<span class="left"><a name="Page_74" id="Page_74">[Pg 74]</a></span> +political conduct. "Jerome began (!) and ended his career as a monk of +Palestine; he attained, <i>he aspired to</i>, no dignity in the Church. +Though ordained a presbyter against his will, he escaped the episcopal +dignity which was forced upon his distinguished contemporaries." +('History of Christianity,' Book III.)</p> + +<p>"Jerome cherished the secret hope, if it was not the avowed object of +his ambition, to succeed Damasus as Bishop of Rome. Is the rejection +of an aspirant so singularly unfit for the station, from his violent +passions, his insolent treatment of his adversaries, his utter want of +self-command, his almost unrivalled faculty of awakening hatred, to be +attributed to the sagacious and intuitive wisdom of Rome?" ('History +of Latin Christianity,' Book I., chap. ii.)</p> + +<p><b>33</b>. You may observe, as an almost unexceptional character in the +"sagacious wisdom" of the Protestant clerical mind, that it +instinctively assumes the desire of power and place not only to be +universal in Priesthood, but to be always <i>purely selfish</i> in the +ground of it. The idea that power might possibly be desired for the +sake of its benevolent use, so far as I remember, does not once occur +in the pages of any ecclesiastical historian of recent date. In our +own reading of past ages we will, with the reader's permission, very +calmly put out of court all accounts of "hopes cherished in secret"; +and pay very small attention to the reasons for mediæval conduct which +appear logical to the rationalist, and probable to the politician. +<a name="FNanchor_3-10_33" id="FNanchor_3-10_33"></a> +<a href="#Footnote_3-10_33" class="fnanchor">[3-10]</a> +We concern ourselves only with what these singular and fantastic +<span class="left"><a name="Page_75" id="Page_75">[Pg 75]</a></span> +Christians of the past really said, and assuredly did.</p> +<a name="Link_1-6" id="Link_1-6"></a> + +<p><b>34</b>. Jerome's life by no means "began as a monk of Palestine." Dean +Milman has not explained to us how any man's could; but Jerome's +childhood, at any rate, was extremely other than recluse, or +precociously religious. He was born of rich parents living on their +own estate, the name of his native town in North Illyria, Stridon, +perhaps now softened into Strigi, near Aquileia. In Venetian climate, +at all events, and in sight of Alps and sea. He had a brother and +sister, a kind grandfather, and a disagreeable private tutor, and was +a youth still studying grammar at Julian's death in 363.</p> + +<p><b>35</b>. A youth of eighteen, and well begun in all institutes of the +classic schools; but, so far from being a monk, not yet a +Christian;—nor at all disposed towards the severer offices even of +Roman life! or contemplating with aversion the splendours, either +worldly or sacred, which shone on him in the college days spent in its +Capital city.</p> + +<p>For the "power and majesty of Paganism were still concentrated at +Rome; the deities of the ancient faith found their last refuge in the +capital of the empire. To the stranger, Rome still offered the +appearance of a Pagan city. It contained one hundred and fifty-two +temples, and one hundred and eighty smaller chapels or shrines, still +sacred to their tutelary God, and used for public worship. +Christianity had neither ventured to usurp those few buildings which +might be converted to her use, still less had she the power to destroy +them. The religious edifices were under the protection of the præfect +of the city, and the præfect was usually a Pagan; at all events he +would not permit any breach of the public peace, or violation of +public property. Above all still towered the Capitol, in its +unassailed and awful majesty, with its fifty temples or shrines, +bearing the most sacred names in the religious and civil annals of +Rome, those of Jove, of Mars, of Janus, of Romulus, of Cæsar, of +Victory. Some years after the accession of Theodosius to the Eastern +Empire, the sacrifices were still performed as national rites at the +<span class="left"><a name="Page_76" id="Page_76">[Pg 76]</a></span> +public cost,—<i>the pontiffs made their offerings in the name of the +whole human race</i>. The Pagan orator ventures to assert that the +Emperor dared not to endanger the safety of the empire by their +abolition. The Emperor still bore the title and insignia of the +Supreme Pontiff; the Consuls, before they entered upon their +functions, ascended the Capitol; the religious processions passed +along the crowded streets, and the people thronged to the festivals +and theatres which still formed part of the Pagan worship." +<a name="FNanchor_3-11_34" id="FNanchor_3-11_34"></a> +<a href="#Footnote_3-11_34" class="fnanchor">[3-11]</a></p> + +<p><b>36</b>. Here, Jerome must have heard of what by all the Christian sects +was held the judgment of God, between them and their chief enemy—the +death of the Emperor Julian. But I have no means of tracing, and will +not conjecture, the course of his own thoughts, until the tenor of all +his life was changed at his baptism. The candour which lies at the +basis of his character has given us one sentence of his own, +respecting that change, which is worth some volumes of ordinary +confessions. "I left, not only parents and kindred, but <i>the +accustomed luxuries of delicate life</i>." The words throw full light on +what, to our less courageous temper, seems the exaggerated reading by +the early converts of Christ's words to them—"He that loveth father +or mother more than me, is not worthy of me." We are content to leave, +for much lower interests, either father or mother, and do not see the +necessity of any farther sacrifice: we should know more of ourselves +and of Christianity if we oftener sustained what St. Jerome found the +more searching trial. I find scattered indications of contempt among +his biographers, because he could not resign one indulgence—that of +scholarship; and the usual sneers at monkish ignorance and indolence +are in his case transferred to the weakness of a pilgrim who carried +his library in his wallet. It is a singular question (putting, as it +is the modern fashion to do, the idea of Providence wholly aside), +whether, but for the literary enthusiasm, which was partly a weakness, +of this old man's character, the Bible would ever have become the +library of Europe.</p> +<span class="left"><a name="Page_77" id="Page_77">[Pg 77]</a></span> + +<p><b>37</b>. For that, observe, is the real meaning, in its first power, of the +word <i>Bible</i>. Not book, merely; but 'Bibliotheca,' Treasury of Books: +and it is, I repeat, a singular question, how far, if Jerome, at the +very moment when Rome, his tutress, ceased from her material power, +had not made her language the oracle of Hebrew prophecy, a literature +of their own, and a religion unshadowed by the terrors of the Mosaic +law, might have developed itself in the hearts of the Goth, the Frank, +and the Saxon, under Theodoric, Clovis, and Alfred.</p> + +<p><b>38</b>. Fate had otherwise determined, and Jerome was so passive an +instrument in her hands that he began the study of Hebrew as a +discipline only, and without any conception of the task he was to +fulfil, still less of the scope of its fulfilment. I could joyfully +believe that the words of Christ, "If they hear not Moses and the +Prophets, neither will they be persuaded though one rose from the +dead," had haunted the spirit of the recluse, until he resolved that +the voices of immortal appeal should be made audible to the Churches +of all the earth. But so far as we have evidence, there was no such +will or hope to exalt the quiet instincts of his natural industry; and +partly as a scholar's exercise, partly as an old man's recreation, the +severity of the Latin language was softened, like Venetian crystal, by +the variable fire of Hebrew thought, and the "Book of Books" took the +abiding form of which all the future art of the Western nations was to +be an hourly expanding interpretation.</p> + +<p><b>39</b>. And in this matter you have to note that the gist of it lies, not +in the translation of the Hebrew and Greek Scriptures into an easier +and a common language, but in their presentation to the Church as of +common authority. The earlier Gentile Christians had naturally a +tendency to carry out in various oral exaggeration or corruption, the +teaching of the Apostle of the Gentiles, until their freedom from the +bondage of the Jewish law passed into doubt of its inspiration; and, +after the fall of Jerusalem, even into horror-stricken interdiction of +its observance. So that, only a few years after the remnant of exiled +Jews in Pella had elected the Gentile Marcus for their Bishop, and +<span class="left"><a name="Page_78" id="Page_78">[Pg 78]</a></span> +obtained leave to return to the Ælia Capitolina built by Hadrian on +Mount Zion, "it became a matter of doubt and controversy whether a man +who sincerely acknowledged Jesus as the Messiah, but who still +continued to observe the law of Moses, could possibly hope for +salvation!"<a name="FNanchor_3-12_35" id="FNanchor_3-12_35"></a> +<a href="#Footnote_3-12_35" class="fnanchor">[3-12]</a> + While, on the other hand, the most learned and the +most wealthy of the Christian name, under the generally recognised +title of "knowing" (Gnostic), had more insidiously effaced the +authority of the Evangelists by dividing themselves, during the course +of the third century, "into more than fifty numerably distinct sects, +and producing a multitude of histories, in which the actions and +discourses of Christ and His Apostles were adapted to their several +tenets."<a name="FNanchor_3-13_36" id="FNanchor_3-13_36"></a> +<a href="#Footnote_3-13_36" class="fnanchor">[3-13]</a></p> +<a name="Link_1-10" id="Link_1-10"></a> + +<p><b>40</b>. It would be a task of great, and in nowise profitable difficulty +to determine in what measure the consent of the general Church, and in +what measure the act and authority of Jerome, contributed to fix in +their ever since undisturbed harmony and majesty, the canons of Mosaic +and Apostolic Scripture. All that the young reader need know is, that +when Jerome died at Bethlehem, this great deed was virtually +accomplished: and the series of historic and didactic books which form +our present Bible, (including the Apocrypha) were established in and +above the nascent thought of the noblest races of men living on the +terrestrial globe, as a direct message to them from its Maker, +containing whatever it was necessary for them to learn of His purposes +towards them, and commanding, or advising, with divine authority and +infallible wisdom, all that was best for them to do, and happiest to +desire.</p> + +<p><b>41</b>. And it is only for those who have obeyed the law sincerely, to +<span class="left"><a name="Page_79" id="Page_79">[Pg 79]</a></span> +say how far the hope held out to them by the law-giver has been +fulfilled. The worst "children of disobedience" are those who accept, +of the Word, what they like, and refuse what they hate: nor is this +perversity in them always conscious, for the greater part of the sins +of the Church have been brought on it by enthusiasm which, in +passionate contemplation and advocacy of parts of the Scripture easily +grasped, neglected the study, and at last betrayed the balance, of the +rest. What forms and methods of self-will are concerned in the +wresting of the Scriptures to a man's destruction, is for the keepers +of consciences to examine, not for us. The history we have to learn +must be wholly cleared of such debate, and the influence of the Bible +watched exclusively on the persons who receive the Word with joy, and +obey it in truth.</p> + +<p><b>42</b>. There has, however, been always a farther difficulty in examining +the power of the Bible, than that of distinguishing honest from +dishonest readers. The hold of Christianity on the souls of men must +be examined, when we come to close dealing with it, under these three +several heads: there is first, the power of the Cross itself, and of +the theory of salvation, upon the heart,—then, the operation of the +Jewish and Greek Scriptures on the intellect,—then, the influence on +morals of the teaching and example of the living hierarchy. And in the +comparison of men as they are and as they might have been, there are +these three questions to be separately kept in mind,—first, what +would have been the temper of Europe without the charity and labour +meant by 'bearing the cross'; then, secondly, what would the intellect +of Europe have become without Biblical literature; and lastly, what +would the social order of Europe have become without its hierarchy.</p> + +<p><b>43</b>. You see I have connected the words 'charity' and 'labour' under +the general term of 'bearing the cross.' "If any man will come after +me, let him deny himself, (for charity) and take up his cross (of +pain) and follow me."</p> + +<p>The idea has been <i>exactly</i> reversed by modern Protestantism, which +sees, in the cross, not a furca to which it is to be nailed; but a +<span class="left"><a name="Page_80" id="Page_80">[Pg 80]</a></span> +raft on which it, and all its valuable properties, +<a name="FNanchor_3-14_37" id="FNanchor_3-14_37"></a> +<a href="#Footnote_3-14_37" class="fnanchor">[3-14]</a> are to be +floated into Paradise.</p> + +<p><b>44</b>. Only, therefore, in days when the Cross was received with courage, +the Scripture searched with honesty, and the Pastor heard in faith, +can the pure word of God, and the bright sword of the Spirit, be +recognised in the heart and hand of Christianity. The effect of +Biblical poetry and legend on its intellect, must be traced farther, +through decadent ages, and in unfenced fields;—producing 'Paradise +Lost' for us, no less than the 'Divina Commedia';—Goethe's 'Faust,' +and Byron's 'Cain,' no less than the 'Imitatio Christi.'</p> + +<p><b>45</b>. Much more, must the scholar, who would comprehend in any degree +approaching to completeness, the influence of the Bible on mankind, be +able to read the interpretations of it which rose into the great arts +of Europe at their culmination. In every province of Christendom, +according to the degree of art-power it possessed, a series of +illustrations of the Bible were produced as time went on; beginning +with vignetted illustrations of manuscript, advancing into life-size +sculpture, and concluding in perfect power of realistic painting. +These teachings and preachings of the Church, by means of art, are not +only a most important part of the general Apostolic Acts of +Christianity; but their study is a necessary part of Biblical +scholarship, so that no man can in any large sense understand the +Bible itself until he has learned also to read these national +commentaries upon it, and been made aware of their collective weight. +The Protestant reader, who most imagines himself independent in his +thought, and private in his study, of Scripture, is nevertheless +usually at the mercy of the nearest preacher who has a pleasant voice +and ingenious fancy; receiving from him thankfully, and often +reverently, whatever interpretation of texts the agreeable voice or +ready wit may recommend: while, in the meantime, he remains entirely +ignorant of, and if left to his own will, invariably destroys as +<span class="left"><a name="Page_81" id="Page_81">[Pg 81]</a></span> +injurious, the deeply meditated interpretations of Scripture which, in +their matter, have been sanctioned by the consent of all the Christian +Church for a thousand years; and in their treatment, have been exalted +by the trained skill and inspired imagination of the noblest souls +ever enclosed in mortal clay.</p> + +<p><b>46</b>. There are few of the fathers of the Christian Church whose +commentaries on the Bible, or personal theories of its gospel, have +not been, to the constant exultation of the enemies of the Church, +fretted and disgraced by angers of controversy, or weakened and +distracted by irreconcilable heresy. On the contrary, the scriptural +teaching, through their art, of such men as Orcagna, Giotto, Angelico, +Luca della Robbia, and Luini, is, literally, free from all earthly +taint of momentary passion; its patience, meekness, and quietness are +incapable of error through either fear or anger; they are able, +without offence, to say all that they wish; they are bound by +tradition into a brotherhood which represents unperverted doctrines by +unchanging scenes; and they are compelled by the nature of their work +to a deliberation and order of method which result in the purest state +and frankest use of all intellectual power.</p> + +<p><b>47</b>. I may at once, and without need of returning to this question, +illustrate the difference in dignity and safety between the mental +actions of literature and art, by referring to a passage, otherwise +beautifully illustrative of St. Jerome's sweetness and simplicity of +character, though quoted, in the place where we find it, with no such +favouring intention,—namely, in the pretty letter of Queen Sophie +Charlotte, (father's mother of Frederick the Great,) to the Jesuit +Vota, given in part by Carlyle in his first volume, ch. iv.</p> + +<p>"'How can St. Jerome, for example, be a key to Scripture?' she +insinuates; citing from Jerome this remarkable avowal of his method of +composing books;—especially of his method in that book, <i>Commentary +on the Galatians</i>, where he accuses both Peter and Paul of simulation, +and even of hypocrisy. The great St. Augustine has been charging him +with this sad fact, (says her Majesty, who gives chapter and verse,) +and Jerome answers, 'I followed the commentaries of Origen, of'—five +<span class="left"><a name="Page_82" id="Page_82">[Pg 82]</a></span> +or six different persons, who turned out mostly to be heretics before +Jerome had quite done with them, in coming years, 'And to confess the +honest truth to you,' continues Jerome, 'I read all that, and after +having crammed my head with a great many things, I sent for my +amanuensis, and dictated to him, now my own thoughts, now those of +others, without much recollecting the order, nor sometimes the words, +nor even the sense'! In another place, (in the book itself further +on<a name="FNanchor_3-15_38" id="FNanchor_3-15_38"></a> +<a href="#Footnote_3-15_38" class="fnanchor">[3-15]</a>) + he says, 'I do not myself write; I have an amanuensis, and I +dictate to him what comes into my mouth. If I wish to reflect a +little, or to say the thing better, or a better thing, he knits his +brows, and the whole look of him tells me sufficiently that he cannot +endure to wait.' Here is a sacred old gentleman whom it is not safe to +depend upon for interpreting the Scriptures,—thinks her Majesty, but +does not say so,—leaving Father Vota to his reflections." Alas, no, +Queen Sophie, neither old St. Jerome's, nor any other human lips nor +mind, may be depended upon in that function; but only the Eternal +Sophia, the Power of God and the Wisdom of God: yet this you may see +of your old interpreter, that he is wholly open, innocent, and true, +and that, through such a person, whether forgetful of his author, or +hurried by his scribe, it is more than probable you may hear what +Heaven knows to be best for you; and extremely improbable you should +take the least harm,—while by a careful and cunning master in the +literary art, reticent of his doubts, and dexterous in his sayings, +any number of prejudices or errors might be proposed to you +acceptably, or even fastened in you fatally, though all the while you +were not the least required to confide in his inspiration.</p> + +<p><b>48</b>. For indeed, the only confidence, and the only safety which in such +matters we can either hold or hope, are in our own desire to be +rightly guided, and willingness to follow in simplicity the guidance +granted. But all our conceptions and reasonings on the subject of +inspiration have been disordered by our habit, first of +<span class="left"><a name="Page_83" id="Page_83">[Pg 83]</a></span> +distinguishing falsely—or at least needlessly—between inspiration of +words and of acts; and secondly by our attribution of inspired +strength or wisdom to some persons or some writers only, instead of to +the whole body of believers, in so far as they are partakers of the +Grace of Christ, the Love of God, and the Fellowship of the Holy +Ghost. In the degree in which every Christian receives, or refuses, +the several gifts expressed by that general benediction, he enters or +is cast out from the inheritance of the saints,—in the exact degree +in which he denies the Christ, angers the Father, and grieves the Holy +Spirit, he becomes uninspired or unholy,—and in the measure in which +he trusts Christ, obeys the Father, and consents with the Spirit, he +becomes inspired in feeling, act, word, and reception of word, +according to the capacities of his nature. He is not gifted with +higher ability, nor called into new offices, but enabled to use his +granted natural powers, in their appointed place, to the best purpose. +A child is inspired as a child, and a maiden as a maiden; the weak, +even in their weakness, and the wise, only in their hour.</p> + +<p>That is the simply determinable <i>theory</i> of the inspiration of all +true members of the Church; its truth can only be known by proving it +in trial: but I believe there is no record of any man's having tried +and declared it vain.<a name="FNanchor_3-16_39" id="FNanchor_3-16_39"></a> +<a href="#Footnote_3-16_39" class="fnanchor">[3-16]</a> +<span class="left"><a name="Page_84" id="Page_84">[Pg 84]</a></span></p> + +<p><b>49</b>. Beyond this theory of general inspiration, there is that of +special call and command, with actual dictation of the deeds to be +done or words to be said. I will enter at present into no examination +of the evidences of such separating influence; it is not claimed by +the Fathers of the Church, either for themselves, or even for the +entire body of the Sacred writers, but only ascribed to certain +passages dictated at certain times for special needs: and there is no +possibility of attaching the idea of infallible truth to any form of +human language in which even these exceptional passages have been +delivered to us. But this is demonstrably true of the entire volume of +them as we have it, and read,—each of us as it may be rendered in his +native tongue; that, however mingled with mystery which we are not +required to unravel, or difficulties which we should be insolent in +desiring to solve, it contains plain teaching for men of every rank of +soul and state of life, which so far as they honestly and implicitly +obey, they will be happy and innocent to the utmost powers of their +nature, and capable of victory over all adversities, whether of +temptation or pain.</p> + +<p><b>50</b>. Indeed, the Psalter alone, which practically was the service book +of the Church for many ages, contains merely in the first half of it +the sum of personal and social wisdom. +<span class="left"><a name="Page_85" id="Page_85">[Pg 85]</a></span> +The 1st, 8th, 12th, 14th, 15th, 19th, 23rd, and 24th psalms, well +learned and believed, are enough for all personal guidance; the 48th, +72nd, and 75th, have in them the law and the prophecy of all righteous +government; and every real triumph of natural science is anticipated +in the 104th.</p> + +<p><b>51</b>. For the contents of the entire volume, consider what other group +of historic and didactic literature has a range comparable with it. +There are—</p> + +<p>I. The stories of the Fall and of the Flood, the grandest human +traditions founded on a true horror of sin.</p> + +<p>II. The story of the Patriarchs, of which the effective truth is +visible to this day in the polity of the Jewish and Arab races.</p> + +<p>III. The story of Moses, with the results of that tradition in the +moral law of all the civilized world.</p> + +<p>IV. The story of the Kings—virtually that of all Kinghood, in David, +and of all Philosophy, in Solomon: culminating in the Psalms and +Proverbs, with the still more close and practical wisdom of +Ecclesiasticus and the Son of Sirach.</p> + +<p>V. The story of the Prophets—virtually that of the deepest mystery, +tragedy, and permanent fate, of national existence.</p> + +<p>VI. The story of Christ.</p> + +<p>VII. The moral law of St. John, and his closing Apocalypse of its +fulfilment.</p> + +<p>Think, if you can match that table of contents in any other—I do not +say 'book' but 'literature.' Think, so far as it is possible for any +of us—either adversary or defender of the faith—to extricate his +intelligence from the habit and the association of moral sentiment +based upon the Bible, what literature could have taken its place, or +fulfilled its function, though every library in the world had remained +unravaged, and every teacher's truest words had been written down?</p> + +<p><b>52</b>. I am no despiser of profane literature. So far from it that I +believe no interpretations of Greek religion have ever been so +affectionate, none of Roman religion so reverent, as those which will +be found at the base of my art teaching, and current through the +entire body of my works. But it was from the Bible that I learned the +<span class="left"><a name="Page_86" id="Page_86">[Pg 86]</a></span> +symbols of Homer, and the faith of Horace; the duty enforced upon me +in early youth of reading every word of the gospels and prophecies as +if written by the hand of God, gave me the habit of awed attention +which afterwards made many passages of the profane writers, frivolous +to an irreligious reader, deeply grave to me. How far my mind has been +paralysed by the faults and sorrow of life,—how far short its +knowledge may be of what I might have known, had I more faithfully +walked in the light I had, is beyond my conjecture or confession: but +as I never wrote for my own pleasure or self-proclaiming, I have been +guarded, as men who so write always will be, from errors dangerous to +others; and the fragmentary expressions of feeling or statements of +doctrine, which from time to time I have been able to give, will be +found now by an attentive reader to bind themselves together into a +general system of interpretation of Sacred literature,—both classic +and Christian, which will enable him without injustice to sympathize +in the faiths of candid and generous souls, of every age and every +clime.</p> + +<p><b>53</b>. That there <i>is</i> a Sacred classic literature, running parallel with +that of the Hebrews, and coalescing in the symbolic legends of +mediæval Christendom, is shown in the most tender and impressive way +by the independent, yet similar, influence of Virgil upon Dante, and +upon Bishop Gawaine Douglas. At earlier dates, the teaching of every +master trained in the Eastern schools was necessarily grafted on the +wisdom of the Greek mythology; and thus the story of the Nemean Lion, +with the aid of Athena in its conquest, is the real root-stock of the +legend of St. Jerome's companion, conquered by the healing gentleness +of the Spirit of Life.</p> + +<p><b>54</b>. I call it a legend only. Whether Heracles ever slew, or St. Jerome +ever cherished, the wild or wounded creature, is of no moment to us in +learning what the Greeks meant by their vase-outlines of the great +contest, or the Christian painters by their fond insistence on the +constancy of the Lion-friend. Former tradition, in the story of +Samson,—of the disobedient prophet,—of David's first inspired +victory, and finally of the miracle wrought in the defence of the +<span class="left"><a name="Page_87" id="Page_87">[Pg 87]</a></span> +most favoured and most faithful of the greater Prophets, runs always +parallel in symbolism with the Dorian fable: but the legend of St. +Jerome takes up the prophecy of the Millennium, and foretells, with +the Cumæan Sibyl, and with Isaiah, a day when the Fear of Man shall be +laid in benediction, not enmity, on inferior beings,—when they shall +not hurt nor destroy in all the holy Mountain, and the Peace of the +Earth shall be as far removed from its present sorrow, as the present +gloriously animate universe from the nascent desert, whose deeps were +the place of dragons, and its mountains, domes of fire.</p> + +<p>Of that day knoweth no man; but the Kingdom of God is already come to +those who have tamed in their own hearts what was rampant of the lower +nature, and have learned to cherish what is lovely and human, in the +wandering children of the clouds and fields.</p> + +<p><span class="smcap">Avallon</span>, <i>28th August, 1882</i>.</p> + + +<h4><a name="Notes_to_Chapter_III" id="Notes_to_Chapter_III"> +</a>Notes to Chapter III:</h4> + +<div class="footnote"><p><a name="Footnote_3-1_24" id="Footnote_3-1_24"></a> +<a href="#FNanchor_3-1_24"><span class="label">[3-1]</span></a> + Taking the 'San' branch of upper Vistula.</p></div> + +<div class="footnote"><p><a name="Footnote_3-2_25" id="Footnote_3-2_25"></a> +<a href="#FNanchor_3-2_25"><span class="label">[3-2]</span></a> + Note, however, generally that the strength of a river, +cæteris paribus, is to be estimated by its straight course, windings +being almost always caused by flats in which it can receive no +tributaries.</p></div> + +<div class="footnote"><p><a name="Footnote_3-3_26" id="Footnote_3-3_26"></a> +<a href="#FNanchor_3-3_26"><span class="label">[3-3]</span></a> + Sir F. Palgrave, 'Arabia,' vol. ii., p. 155. I gratefully +adopt in the next paragraph his division of Asiatic nations, p. 160.</p></div> + +<div class="footnote"><p><a name="Footnote_3-4_27" id="Footnote_3-4_27"></a> +<a href="#FNanchor_3-4_27"><span class="label">[3-4]</span></a> + Gibbon's fifty-sixth chapter begins with a sentence which +may be taken as the epitome of the entire history we have to +investigate: "The three great nations of the world, the Greeks, the +Saracens, and the Franks, encountered each other on the theatre of +Italy." I use the more general word, Goths, instead of Franks; and the +more accurate word, Arab, for Saracen; but otherwise, the reader will +observe that the division is the same as mine. Gibbon does not +recognize the Roman people as a nation—but only the Roman power as an +empire.</p></div> + +<div class="footnote"><p><a name="Footnote_3-5_28" id="Footnote_3-5_28"></a> +<a href="#FNanchor_3-5_28"><span class="label">[3-5]</span></a> + Milman, 'Hist., of Christianity,' vol. iii. p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_3-6_29" id="Footnote_3-6_29"></a> +<a href="#FNanchor_3-6_29"><span class="label">[3-6]</span></a> + I find the same generalization expressed to the modern +student under the term 'Balkan Peninsula,' extinguishing every ray and +trace of past history at once.</p></div> + +<div class="footnote"><p><a name="Footnote_3-7_30" id="Footnote_3-7_30"></a> +<a href="#FNanchor_3-7_30"><span class="label">[3-7]</span></a> + Gibbon's more deliberate statement its clear enough. +"From the coast or the extremity of Caithness and Ulster, the memory +of Celtic origin was distinctly preserved in the perpetual resemblance +of languages, religion, and manners, and the peculiar character of the +British tribes might be naturally ascribed to the influence of +accidental and local circumstances." The Lowland Scots, "wheat eaters" +or Wanderers, and the Irish, are very positively identified by Gibbon +at the time our own history begins. "It is <i>certain</i>" (italics his, +not mine) "that in the declining age of the Roman Empire, Caledonia, +Ireland, and the Isle of Man, were inhabited by the Scots."—Chap. 25, +vol. iv., p. 279.</p> + +<p>The higher civilization and feebler courage of the Lowland <i>English</i> +rendered them either the victims of Scotland, or the grateful subjects +of Rome. The mountaineers, Pict among the Grampians, or of their own +colour in Cornwall and Wales, have never been either instructed or +subdued, and remain to this day the artless and fearless strength of +the British race.</p></div> + +<div class="footnote"><p><a name="Footnote_3-8_31" id="Footnote_3-8_31"></a> +<a href="#FNanchor_3-8_31"><span class="label">[3-8]</span></a> + I should myself mark as the fatallest instant in the +decline of the Roman Empire, Julian's rejection of the counsel of the +Augurs. "For the last time, the Etruscan Haruspices accompanied a +Roman Emperor, but by a singular fatality their adverse interpretation +by the signs of heaven was disdained, and Julian followed the advice +of the philosophers, who coloured their predictions with the bright +hues of the Emperor's ambition." (Milman, Hist. of Christianity, chap. +vi.)</p></div> + +<div class="footnote"><p><a name="Footnote_3-9_32" id="Footnote_3-9_32"></a> +<a href="#FNanchor_3-9_32"><span class="label">[3-9]</span></a> + Gibbon's hypothetical conclusion respecting the effects +of self-mortification, and his following historical statement, must be +noted as in themselves containing the entire views of the modern +philosophies and policies which have since changed the monasteries of +Italy into barracks, and the churches of France into magazines. "This +voluntary martyrdom <i>must</i> have gradually destroyed the sensibility, +both of mind and body; nor <i>can it be presumed</i> that the fanatics who +torment themselves, are capable of any lively affection for the rest +of mankind. <i>A cruel unfeeling temper has characterized the monks of +every age and country.</i>"</p> + +<p>How much of penetration, or judgment, this sentence exhibits, I hope +will become manifest to the reader as I unfold before him the actual +history of his faith; but being, I suppose, myself one of the last +surviving witnesses of the character of recluse life as it still +existed in the beginning of this century, I can point to the +portraiture of it given by Scott in the introduction to 'The +Monastery' as one perfect and trustworthy, to the letter and to the +spirit; and for myself can say, that the most gentle, refined, and in +the deepest sense amiable, phases of character I have ever known, have +been either those of monks, or of servants trained in the Catholic +Faith.</p></div> + +<div class="footnote"><p><a name="Footnote_3-10_33" id="Footnote_3-10_33"></a> +<a href="#FNanchor_3-10_33"><span class="label">[3-10]</span></a> + The habit of assuming, for the conduct of men of sense +and feeling, motives intelligible to the foolish, and probable to the +base, gains upon every vulgar historian, partly in the ease of it, +partly in the pride; and it is horrible to contemplate the quantity of +false witness against their neighbours which commonplace writers +commit, in the mere rounding and enforcing of their shallow sentences. +"Jerome admits, indeed, with <i>specious but doubtful humility</i>, the +inferiority of the unordained monk to the ordained priest," says Dean +Milman in his eleventh chapter, following up his gratuitous doubt of +Jerome's humility with no less gratuitous asseveration of the ambition +of his opponents. "The clergy, <i>no doubt</i>, had the sagacity to foresee +the <i>dangerous</i> rival as to influence and authority, which was rising +up in Christian society."</p></div> + +<div class="footnote"><p><a name="Footnote_3-11_34" id="Footnote_3-11_34"></a> +<a href="#FNanchor_3-11_34"><span class="label">[3-11]</span></a> + Milman, 'History of Christianity,' vol. iii. p. 162. +Note the sentence in italics, for it relates the true origin of the +Papacy.</p></div> + +<div class="footnote"><p><a name="Footnote_3-12_35" id="Footnote_3-12_35"></a> +<a href="#FNanchor_3-12_35"><span class="label">[3-12]</span></a> + Gibbon, chap. <span class="smcap">xv</span>. (II. 277).</p></div> + +<div class="footnote"><p><a name="Footnote_3-13_36" id="Footnote_3-13_36"></a> +<a href="#FNanchor_3-13_36"><span class="label">[3-13]</span></a> + Ibid., II. 283. His expression "the most learned and +most wealthy" should be remembered in confirmation of the evermore +recurring fact of Christianity, that minds modest in attainment, and +lives careless of gain, are fittest for the reception of every +constant,—<i>i.e.</i> not local or accidental,—Christian principle.</p></div> + +<div class="footnote"><p><a name="Footnote_3-14_37" id="Footnote_3-14_37"></a> +<a href="#FNanchor_3-14_37"><span class="label">[3-14]</span></a> + Quite one of the most curious colours of modern +Evangelical thought is its pleasing connection of Gospel truth with +the extension of lucrative commerce! See farther the note at p. 83.</p></div> + +<div class="footnote"><p><a name="Footnote_3-15_38" id="Footnote_3-15_38"></a> +<a href="#FNanchor_3-15_38"><span class="label">[3-15]</span></a> + 'Commentary on the Galatians,' Chap. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_3-16_39" id="Footnote_3-16_39"></a> +<a href="#FNanchor_3-16_39"><span class="label">[3-16]</span></a> + Compare the closing paragraph in p. 45 of 'The Shrine of +the Slaves.' Strangely, as I revise <i>this</i> page for press, a slip is +sent me from 'The Christian' newspaper, in which the comment of the +orthodox evangelical editor may be hereafter representative to us of +the heresy of his sect; in its last audacity, actually <i>opposing</i> the +power of the Spirit to the work of Christ. (I only wish I had been at +Matlock, and heard the kind physician's sermon.)</p> + +<p>"An interesting and somewhat unusual sight was seen in Derbyshire on +Saturday last—two old fashioned Friends, dressed in the original garb +of the Quakers, preaching on the roadside to a large and attentive +audience in Matlock. One of them, who is a doctor in good practice in +the county, by name Dr. Charles A. Fox, made a powerful and effective +appeal to his audience to see to it that each one was living in +obedience to the light of the Holy Spirit within. Christ <i>within</i> was +the hope of glory, and it was as He was followed in the ministry of +the Spirit that we were saved by Him, who became thus to each the +author and finisher of faith. He cautioned his hearers against +building their house on the sand by believing in the free and easy +Gospel so commonly preached to the wayside hearers, as if we were +saved by 'believing' this or that. Nothing short of the work of the +Holy Ghost in the soul of each one could save us, and to preach +anything short of this was simply to delude the simple and unwary in +the most terrible form.</p> + +<p>"[It would be unfair to criticise an address from so brief an +abstract, but we must express our conviction that the obedience of +Christ unto death, the death of the Cross, <i>rather</i> than the work of +the Spirit in us, is the good tidings for sinful men.— +<span class="smcap">Ed</span>.]"</p> + +<p>In juxtaposition with this editorial piece of modern British press +theology, I will simply place the 4th, 6th, and 13th verses of Romans +viii., italicising the expressions which are of deepest import, and +always neglected. "That the <i>righteousness of the</i> + <span class="smcap">Law</span> might be +fulfilled <i>in us</i>, who walk not after the flesh, but after the +Spirit....For to be carnally <i>minded</i>, is death, but to be +spiritually <i>minded</i>, is life, and peace....For if ye live after the +flesh, ye shall die; but if <i>ye through the Spirit</i> do mortify the +<i>deeds</i> of the body, ye shall live."</p> + +<p>It would be well for Christendom if the Baptismal service explained +what it professes to abjure.</p></div> + +<span class="left"><a name="Page_88" id="Page_88">[Pg 88]</a></span> + + + +<hr style="width: 65%;" /> +<h3><a name="Chapter_IV" id="Chapter_IV"></a>CHAPTER IV.</h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<h3>INTERPRETATIONS.</h3> + + +<p><b>1</b>. It is the admitted privilege of a custode who loves his cathedral +to depreciate, in its comparison, all the other cathedrals of his +country that resemble, and all the edifices on the globe that differ +from it. But I love too many cathedrals—though I have never had the +happiness of becoming the custode of even one—to permit myself the +easy and faithful exercise of the privilege in question; and I must +vindicate my candour, and my judgment, in the outset, by confessing +that the cathedral of <span class="smcap">Amiens</span> has nothing to boast of +in the way of towers,—that its central flèche is merely the pretty +caprice of a village carpenter,—that the total structure is in dignity +inferior to Chartres, in sublimity to Beauvais, in decorative splendour to +Rheims, and in loveliness of figure-sculpture to Bourges. It has nothing like +the artful pointing and moulding of the arcades of Salisbury—nothing +of the might of Durham;—no Dædalian inlaying like Florence, no glow +of mythic fantasy like Verona. And yet, in all, and more than these, +ways, outshone or overpowered, the cathedral of Amiens deserves the +name given it by M. Viollet le Duc—</p> + +<span style="margin-left: 4em;">"The Parthenon of Gothic Architecture." +<a name="FNanchor_4-1_40" id="FNanchor_4-1_40"></a> +<a href="#Footnote_4-1_40" class="fnanchor">[4-1]</a></span><br /> + +<p><b>2</b>. Of Gothic, mind you; Gothic clear of Roman tradition, and of +Arabian taint; Gothic pure, authoritative, unsurpassable, and +unaccusable;—its proper principles of structure being once understood +and admitted. +<span class="left"><a name="Page_89" id="Page_89">[Pg 89]</a></span> +No well-educated traveller is now without some consciousness of the +meaning of what is commonly and rightly called "purity of style," in +the modes of art which have been practised by civilized nations; and +few are unaware of the distinctive aims and character of Gothic. The +purpose of a good Gothic builder was to raise, with the native stone +of the place he had to build in, an edifice as high and as spacious as +he could, with calculable and visible security, in no protracted and +wearisome time, and with no monstrous or oppressive compulsion of +human labour.</p> + +<p>He did not wish to exhaust in the pride of a single city the energies +of a generation, or the resources of a kingdom; he built for Amiens +with the strength and the exchequer of Amiens; with chalk from the +cliffs of the Somme,<a name="FNanchor_4-2_41" id="FNanchor_4-2_41"></a> +<a href="#Footnote_4-2_41" class="fnanchor">[4-2]</a> and under the orders +of two successive bishops, one of whom directed the foundations of the +edifice, and the other gave thanks in it for its completion. His object, +as a designer, in common with all the sacred builders of his time in the +North, was to admit as much light into the building as was consistent with +the comfort of it; to make its structure intelligibly admirable, but not +curious or confusing; and to enrich and enforce the understood +structure with ornament sufficient for its beauty, yet yielding to no +wanton enthusiasm in expenditure, nor insolent in giddy or selfish +ostentation of skill; and finally, to make the external sculpture of +its walls and gates at once an alphabet and epitome of the religion, +by the knowledge and inspiration of which an acceptable worship might +be rendered, within those gates, to the Lord whose Fear was in His +<span class="left"><a name="Page_90" id="Page_90">[Pg 90]</a></span> +Holy Temple, and whose seat was in Heaven.</p> + +<p><b>3</b>. It is not easy for the citizen of the modern aggregate of bad +building, and ill-living held in check by constables, which we call a +town,—of which the widest streets are devoted by consent to the +encouragement of vice, and the narrow ones to the concealment of +misery,—not easy, I say, for the citizen of any such mean city to +understand the feeling of a burgher of the Christian ages to his +cathedral. For him, the quite simply and frankly-believed text, "Where +two or three are gathered in My name, there am I in the midst of +them," was expanded into the wider promise to many honest and +industrious persons gathered in His name—"They shall be my people and +I will be their God";—deepened in his reading of it, by some lovely +local and simply affectionate faith that Christ, as he was a Jew among +Jews, and a Galilean among Galileans, was also, in His nearness to +any—even the poorest—group of disciples, as one of their nation; and +that their own "Beau Christ d'Amiens" was as true a compatriot to them +as if He had been born of a Picard maiden.</p> + +<p><b>4</b>. It is to be remembered, however—and this is a theological point on +which depended much of the structural development of the northern +basilicas—that the part of the building in which the Divine presence +was believed to be constant, as in the Jewish Holy of Holies, was only +the enclosed choir; in front of which the aisles and transepts might +become the King's Hall of Justice, as in the presence-chamber of +Christ; and whose high altar was guarded always from the surrounding +eastern aisles by a screen of the most finished workmanship; while +from those surrounding aisles branched off a series of radiating +chapels or cells, each dedicated to some separate saint. This +conception of the company of Christ with His saints, (the eastern +chapel of all being the Virgin's,) was at the root of the entire +disposition of the apse with its supporting and dividing buttresses +and piers; and the architectural form can never be well delighted in, +unless in some sympathy with the spiritual imagination out of which it +rose. We talk foolishly and feebly of symbols and types: in old +<span class="left"><a name="Page_91" id="Page_91">[Pg 91]</a></span> +Christian architecture, every part is <i>literal</i>: the cathedral <i>is</i> +for its builders the House of God;—it is surrounded, like an earthly +king's, with minor lodgings for the servants; and the glorious +carvings of the exterior walls and interior wood of the choir, which +an English rector would almost instinctively think of as done for the +glorification of the canons, was indeed the Amienois carpenter's way +of making his Master-carpenter comfortable, +<a name="FNanchor_4-3_42" id="FNanchor_4-3_42"></a> +<a href="#Footnote_4-3_42" class="fnanchor">[4-3]</a>—nor less of showing +his own native and insuperable virtue of carpenter, before God and +man.</p> + +<p><b>5</b>. Whatever you wish to see, or are forced to leave unseen, at Amiens, +if the overwhelming responsibilities of your existence, and the +inevitable necessities of precipitate locomotion in their fulfilment, +have left you so much as one quarter of an hour, not out of +breath—for the contemplation of the capital of Picardy, give it +wholly to the cathedral choir. Aisles and porches, lancet windows and +roses, you can see elsewhere as well as here—but such carpenter's +work, you cannot. It is late,—fully developed flamboyant just past +the fifteenth century—and has some Flemish stolidity mixed with the +playing French fire of it; but wood-carving was the Picard's joy from +his youth up, and, so far as I know, there is nothing else so +beautiful cut out of the goodly trees of the world.</p> + +<p>Sweet and young-grained wood it is: oak, <i>trained</i> and chosen for such +work, sound now as four hundred years since. Under the carver's hand +it seems to cut like clay, to fold like silk, to grow like living +branches, to leap like living flame. Canopy crowning canopy, pinnacle +piercing pinnacle—it shoots and wreathes itself into an enchanted +glade, inextricable, imperishable, fuller of leafage than any forest, +<span class="left"><a name="Page_92" id="Page_92">[Pg 92]</a></span> +and fuller of story than any book.<a name="FNanchor_4-4_43" id="FNanchor_4-4_43"></a> +<a href="#Footnote_4-4_43" class="fnanchor">[4-4]</a></p> + +<p><b>6</b>. I have never been able to make up my mind which was really the best +way of approaching the cathedral for the first time. If you have +plenty of leisure, and the day is fine, and you are not afraid of an +<span class="left"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +hour's walk, the really right thing to do is to walk down the main +street of the old town, and across the river, and quite out to the +chalk hill<a name="FNanchor_4-5_44" id="FNanchor_4-5_44"></a> +<a href="#Footnote_4-5_44" class="fnanchor">[4-5]</a> + out of which the citadel is half quarried—half +walled;—and walk to the top of that, and look down into the citadel's +dry 'ditch,'—or, more truly, dry valley of death, which is about as +deep as a glen in Derbyshire, (or, more precisely, the upper part of +the 'Happy Valley' at Oxford, above Lower Hincksey,) and thence across +<span class="left"><a name="Page_94" id="Page_94">[Pg 94]</a></span> +to the cathedral and ascending slopes of the city; so, you will +understand the real height and relation of tower and town:—then, +returning, find your way to the Mount Zion of it by any narrow cross +streets and chance bridges you can—the more winding and dirty the +streets, the better; and whether you come first on west front or apse, +you will think them worth all the trouble you have had to reach them.</p> + + +<p><b>7</b>. But if the day be dismal, as it may sometimes be, even in France, +of late years,—or if you cannot or will not walk, which may also +chance, for all our athletics and lawn-tennis,—or if you must really +go to Paris this afternoon, and only mean to see all you can in an +hour or two,—then, supposing that, notwithstanding these weaknesses, +you are still a nice sort of person, for whom it is of some +consequence which way you come at a pretty thing, or begin to look at +it—I <i>think</i> the best way is to walk from the Hotel de France or the +Place de Perigord, up the Street of Three Pebbles, towards the railway +station—stopping a little as you go, so as to get into a cheerful +temper, and buying some bonbons or tarts for the children in one of +the charming patissiers' shops on the left. Just past them, ask for +the theatre; and just past that, you will find, also on the left, +three open arches, through which you can turn, passing the Palais de +Justice, and go straight up to the south transept, which has really +something about it to please everybody. It is simple and severe at the +bottom, and daintily traceried and pinnacled at the top, and yet seems +all of a piece—though it isn't—and everybody <i>must</i> like the taper +and transparent fretwork of the flèche above, which seems to bend to +the west wind,—though it doesn't—at least, the bending is a long +habit, gradually yielded into, with gaining grace and submissiveness, +during the last three hundred years. And, coming quite up to the +porch, everybody must like the pretty French Madonna in the middle of +it, with her head a little aside, and her nimbus switched a little +aside too, like a becoming bonnet. A Madonna in decadence she is, +though, for all, or rather by reason of all, her prettiness, and her +<span class="left"><a name="Page_95" id="Page_95">[Pg 95]</a></span> +gay soubrette's smile; and she has no business there, neither, for +this is St. Honoré's porch, not hers; and grim and grey St. Honoré +used to stand there to receive you,—he is banished now to the north +porch, where nobody ever goes in. This was done long ago, in the +fourteenth-century days, when the people first began to find +Christianity too serious, and devised a merrier faith for France, and +would have bright-glancing, soubrette Madonnas everywhere—letting +their own dark-eyed Joan of Arc be burned for a witch. And +thenceforward, things went their merry way, straight on, 'ça allait, +ça ira,' to the merriest days of the guillotine.</p> + +<p>But they could still carve, in the fourteenth century, and the Madonna +and her hawthorn-blossom lintel are worth your looking at,—much more +the field above, of sculpture as delicate and more calm, which tells +St. Honoré's own story, little talked of now in his Parisian faubourg.</p> + +<p><b>8</b>. I will not keep you just now to tell St. Honoré's story—(only too +glad to leave you a little curious about it, if it were +possible)<a name="FNanchor_4-6_45" id="FNanchor_4-6_45"></a> +<a href="#Footnote_4-6_45" class="fnanchor">[4-6]</a> +—for certainly you will be impatient to go into the +church; and cannot enter it to better advantage than by this door. For +all cathedrals of any mark have nearly the same effect when you enter +at the west door; but I know no other which shows so much of its +nobleness from the south interior transept; the opposite rose being of +exquisite fineness in tracery, and lovely in lustre; and the shafts of +the transept aisles forming wonderful groups with those of the choir +and nave; also, the apse shows its height better, as it opens to you +when you advance from the transept into the mid-nave, than when it is +seen at once from the west end of the nave; where it is just possible +for an irreverent person rather to think the nave narrow, than the +apse high. Therefore, if you let me guide you, go in at this south +transept door, (and put a sou into every beggar's box who asks it +there,—it is none of your business whether they should be there or +not, nor whether they deserve to have the sou,—be sure only that you +<span class="left"><a name="Page_96" id="Page_96">[Pg 96]</a></span> +yourself deserve to have it to give; and give it prettily, and not as +if it burnt your fingers). Then, being once inside, take what first +sensation and general glimpse of it pleases you—promising the custode +to come back to <i>see</i> it properly; (only then mind you keep the +promise;) and in this first quarter of an hour, seeing only what fancy +bid you—but at least, as I said, the apse from mid-nave, and all the +traverses of the building, from its centre. Then you will know, when +you go outside again, what the architect was working for, and what his +buttresses and traceries mean. For the outside of a French cathedral, +except for its sculpture, is always to be thought of as the wrong side +of the stuff, in which you find how the threads go that produce the +inside or right-side pattern. And if you have no wonder in you for +that choir and its encompassing circlet of light, when you look up +into it from the cross-centre, you need not travel farther in search +of cathedrals, for the waiting-room of any station is a better place +for you;—but, if it amaze you and delight you at first, +then, the more you know of it, the more it will amaze. For it is not +possible for imagination and mathematics together, to do anything +nobler or stronger than that procession of window, with material of +glass and stone—nor anything which shall look loftier, with so +temperate and prudent measure of actual loftiness.</p> + +<p><b>9</b>. From the pavement to the keystone of its vault is but 132 French +feet—about 150 English. Think only—you who have been in +Switzerland,—the Staubbach falls <i>nine</i> hundred! Nay, Dover cliff +under the castle, just at the end of the Marine Parade, is twice as +high; and the little cockneys parading to military polka on the +asphalt below, think themselves about as tall as it, I suppose,—nay, +what with their little lodgings and stodgings and podgings about it, +they have managed to make it look no bigger than a moderate-sized +limekiln. Yet it is twice the height of Amiens' apse!—and it takes +good building, with only such bits of chalk as one can quarry beside +Somme, to make your work stand half that height, for six hundred +years.</p> + +<span class="left"><a name="Page_97" id="Page_97">[Pg 97]</a></span> +<p><b>10</b>. It takes good building, I say, and you may even aver the +best—that ever was, or is again likely for many a day to be, on the +unquaking and fruitful earth, where one could calculate on a pillar's +standing fast, once well set up; and where aisles of aspen, and +orchards of apple, and clusters of vine, gave type of what might be +most beautifully made sacred in the constancy of sculptured stone. +From the unhewn block set on end in the Druid's Bethel, to <i>this</i> +Lord's House and blue-vitrailed gate of Heaven, you have the entire +course and consummation of the Northern Religious Builder's passion +and art.</p> + +<p><b>11</b>. But, note further—and earnestly,—this apse of Amiens is not only +the best, but the very <i>first</i> thing done <i>perfectly</i> in its manner, +by Northern Christendom. In pages 323 and 327 of the sixth volume of +M. Viollet le Duc, you will find the exact history of the development +of these traceries through which the eastern light shines on you as +you stand, from the less perfect and tentative forms of Rheims: and so +momentary was the culmination of the exact rightness, that here, from +nave to transept—built only ten years later,—there is a little +change, not towards decline, but to a not quite necessary precision. +Where decline begins, one cannot, among the lovely fantasies that +succeeded, exactly say—but exactly, and indisputably, we know that +this apse of Amiens is the first virgin perfect work,—Parthenon also +in that sense,—of Gothic Architecture.</p> + +<p><b>12</b>. Who built it, shall we ask? God, and Man,—is the first and most +true answer. The stars in their courses built it, and the Nations. +Greek Athena labours here—and Roman Father Jove, and Guardian Mars. +The Gaul labours here, and the Frank: knightly Norman,—mighty +Ostrogoth,—and wasted anchorite of Idumea.</p> + +<p>The actual Man who built it scarcely cared to tell you he did so; nor +do the historians brag of him. Any quantity of heraldries of knaves +and fainéants you may find in what they call their 'history': but this +is probably the first time you ever read the name of Robert of +Luzarches. I say he 'scarcely cared'—we are not sure that he cared +<span class="left"><a name="Page_98" id="Page_98">[Pg 98]</a></span> +at all. He signed his name nowhere, that I can hear of. You may +perhaps find some recent initials cut by English remarkable visitors +desirous of immortality, here and there about the edifice, but Robert +the builder—or at least the Master of building, cut <i>his</i> on no stone +of it. Only when, after his death, the headstone had been brought +forth with shouting, Grace unto it, this following legend was written, +recording all who had part or lot in the labour, within the middle of +the labyrinth then inlaid in the pavement of the nave. You must read +it trippingly on the tongue: it was rhymed gaily for you by pure +French gaiety, not the least like that of the Théâtre de Folies.</p> + +<span style="margin-left: 2em;">"En l'an de Grace mil + deux cent</span><br /> +<span style="margin-left: 2em;">Et vingt, fu l'œuvre + de cheens</span><br /> +<span style="margin-left: 2em;">Premièrement + encomenchie.</span><br /> +<span style="margin-left: 2em;">A donc y ert de cheste + evesquie</span><br /> +<span style="margin-left: 2em;">Evrart, évêque + bénis;</span><br /> +<span style="margin-left: 2em;">Et, Roy de France, + Loys</span><br /> +<span style="margin-left: 3em;">Qui fut fils Phelippe + le Sage.</span><br /> +<span style="margin-left: 2em;">Qui maistre y ert de + l'œuvre</span><br /> +<span style="margin-left: 2em;">Maistre Robert estoit + només</span><br /> +<span style="margin-left: 2em;">Et de Luzarches + surnomés.</span><br /> +<span style="margin-left: 2em;">Maistre Thomas fu + après lui</span><br /> +<span style="margin-left: 2em;">De Cormont. Et + après, son filz</span><br /> +<span style="margin-left: 2em;">Maistre Regnault, + qui mestre</span><br /> +<span style="margin-left: 2em;">Fist a chest point + chi cheste lectre</span><br /> +<span style="margin-left: 2em;">Que l'incarnation + valoit</span><br /> +<span style="margin-left: 2em;">Treize cent, moins + douze, en faloit."</span><br /> + +<p><b>13</b>. I have written the numerals in letters, else the metre would not +have come clear: they were really in figures thus, "<span class="smcap">II C</span>. + et <span class="smcap">XX</span>," +"<span class="smcap">XIII C</span>. moins <span class="smcap">XII</span>". + I quote the inscription from M. l'Abbé Rozé's +admirable little book, "Visite à la Cathédrale d'Amiens,"—Sup. Lib. +de Mgr l'Evêque d'Amiens, 1877,—which every grateful traveller should +buy, for I am only going to steal a little bit of it here and there. I +only wish there had been a translation of the legend to steal, too; +for there are one or two points, both of idea and chronology, in it, +that I should have liked the Abbé's opinion of. +<span class="left"><a name="Page_99" id="Page_99">[Pg 99]</a></span> +The main purport of the rhyme, however, we perceive to be, line for +line, as follows:—</p> + +<span style="margin-left: 2em;">"In the year of Grace, Twelve Hundred</span><br /> +<span style="margin-left: 2em;">And twenty, the work, then falling to ruin,</span><br /> +<span style="margin-left: 2em;">Was first begun again.</span><br /> +<span style="margin-left: 2em;">Then was, of this Bishopric</span><br /> +<span style="margin-left: 2em;">Everard the blessed Bishop.</span><br /> +<span style="margin-left: 2em;">And, King of France, Louis,</span><br /> +<span style="margin-left: 2em;">Who was son to Philip the Wise.</span><br /> +<span style="margin-left: 2em;">He who was Master of the Work</span><br /> +<span style="margin-left: 2em;">Was called Master Robert,</span><br /> +<span style="margin-left: 2em;">And called, beyond that, of Luzarches.</span><br /> +<span style="margin-left: 2em;">Master Thomas was after him,</span><br /> +<span style="margin-left: 2em;">Of Cormont. And after him, his son,</span><br /> +<span style="margin-left: 2em;">Master Reginald, who to be put</span><br /> +<span style="margin-left: 2em;">Made—at this point—this reading.</span><br /> +<span style="margin-left: 2em;">When the Incarnation was of account</span><br /> +<span style="margin-left: 2em;">Thirteen hundred, less twelve, which it failed + of."</span><br /> + +<p>In which legend, while you stand where once it was written (it was +removed—to make the old pavement more polite—in the year, I +sorrowfully observe, of my own earliest tour on the Continent, 1825, +when I had not yet turned my attention to Ecclesiastical +Architecture), these points are noticeable—if you have still a little +patience.</p> +<a name="Link_1-7" id="Link_1-7"></a> + +<p><b>14</b>. 'The work'—<i>i.e.</i>, the Work of Amiens in especial, her cathedral, +was 'déchéant,' falling to ruin, for the—I cannot at once +say—fourth, fifth, or what time,—in the year 1220. For it was a +wonderfully difficult matter for little Amiens to get this piece of +business fairly done, so hard did the Devil pull against her. She +built her first Bishop's church (scarcely more than St. Firmin's +tomb-chapel) about the year 350, just outside the railway station on +the road to Paris;<a name="FNanchor_4-7_46" id="FNanchor_4-7_46"></a> +<a href="#Footnote_4-7_46" class="fnanchor">[4-7]</a> + then, after being nearly herself destroyed, +chapel and all, by the Frank invasion, having recovered, and converted +her Franks, she built another and a properly called cathedral, where +this one stands now, under Bishop St. Save (St. Sauve, or Salve). But +<span class="left"><a name="Page_100" id="Page_100">[Pg 100]</a></span> +even this proper cathedral was only of wood, and the Normans burnt it +in 881. Rebuilt, it stood for 200 years; but was in great part +destroyed by lightning in 1019. Rebuilt again, it and the town were +more or less burnt together by lightning, in 1107,—my authority says +calmly, "un incendie provoqué par la même cause détruisit + <i>la ville</i>, et une partie de la cathédrale." The 'partie' being rebuilt + once more, the whole was again reduced to ashes, "réduite en cendre par + le feu de ciel en 1218, ainsi que tous les titres, les martyrologies, les +calendriers, et les Archives de l'Evêché et du Chapitre."</p> + +<p><b>15</b>. It was the fifth cathedral, I count, then, that lay in 'ashes,' +according to Mons. Gilbert—in ruin certainly—déchéant;— +and ruin of a very discouraging completeness it would have been, to less lively +townspeople—in 1218. But it was rather of a stimulating completeness +to Bishop Everard and his people—the ground well cleared for them, as +it were: and lightning (feu de l'enfer, not du ciel, recognized for a +diabolic plague, as in Egypt), was to be defied to the pit. They only +took two years, you see, to pull themselves together; and to work they +went, in 1220, they, and their bishop, and their king, and their +Robert of Luzarches. And this, that roofs you, was what their hands +found to do with their might.</p> + +<p><b>16</b>. Their king was 'à-donc,' 'at that time,' Louis VIII., who is +especially further called the son of Philip of August, or Philip the +Wise, because his father was not dead in 1220; but must have resigned +the practical kingdom to his son, as his own father had done to him; +the old and wise king retiring to his chamber, and thence silently +guiding his son's hands, very gloriously, yet for three years.</p> + +<p>But, farther—and this is the point on which chiefly I would have +desired the Abbé's judgment—Louis VIII. died of fever at Montpensier +in 1226. And the entire conduct of the main labour of the cathedral, +and the chief glory of its service, as we shall hear presently, was +<i>Saint</i> Louis's; for a time of forty-four years. And the inscription +<span class="left"><a name="Page_101" id="Page_101">[Pg 101]</a></span> +was put "à ce point ci" by the last architect, six years after St. +Louis's death. How is it that the great and holy king is not named?</p> + +<p><b>17</b>. I must not, in this traveller's brief, lose time in conjectural +answers to the questions which every step here will raise from the +ravaged shrine. But this is a very solemn one; and must be kept in our +hearts, till we may perhaps get clue to it. One thing only we are sure +of,—that at least the <i>due</i> honour—alike by the sons of Kings and +sons of Craftsmen—is given always to their fathers; and that +apparently the chief honour of all is given here to Philip the Wise. +From whose house, not of parliament but of peace, came, in the years +when this temple was first in building, an edict indeed of +peace-making: "That it should be criminal for any man to take +vengeance for an insult or injury till forty days after the commission +of the offence—and then only with the approbation of the Bishop of +the Diocese." Which was perhaps a wiser effort to end the Feudal +system in its Saxon sense,<a name="FNanchor_4-8_47" id="FNanchor_4-8_47"></a> +<a href="#Footnote_4-8_47" class="fnanchor">[4-8]</a> + than any of our recent projects for ending it in the Norman one.</p> + +<p><b>18</b>. "A ce point ci." The point, namely, of the labyrinth inlaid in the +cathedral floor; a recognized emblem of many things to the people, who +knew that the ground they stood on was holy, as the roof over their +head. Chiefly, to them, it was an emblem of noble human +life—strait-gated, narrow-walled, with infinite darknesses and the +"inextricabilis error" on either hand—and in the depth of it, the +brutal nature to be conquered.</p> + +<p><b>19</b>. This meaning, from the proudest heroic, and purest legislative, +days of Greece, the symbol had borne for all men skilled in her +traditions: to the schools of craftsmen the sign meant further their +craft's noblesse, and pure descent from the divinely-terrestrial skill +of Dædalus, the labyrinth-builder, and the first sculptor of imagery +<span class="left"><a name="Page_102" id="Page_102">[Pg 102]</a></span> +<i>pathetic</i><a name="FNanchor_4-9_48" id="FNanchor_4-9_48"></a> +<a href="#Footnote_4-9_48" class="fnanchor">[4-9]</a> with human life and death.</p> + +<p><b>20</b>. Quite the most beautiful sign of the power of true +Christian-Catholic faith is this continual acknowledgment by it of the +brotherhood—nay, more, the fatherhood, of the elder nations who had +not seen Christ; but had been filled with the Spirit of God; and +obeyed, according to their knowledge, His unwritten law. The pure +charity and humility of this temper are seen in all Christian art, +according to its strength and purity of race; but best, to the full, +seen and interpreted by the three great Christian-Heathen poets, +Dante, Douglas of Dunkeld,<a name="FNanchor_4-10_49" id="FNanchor_4-10_49"> +</a><a href="#Footnote_4-10_49" class="fnanchor">[4-10]</a> and George Chapman. + The prayer with which the last ends his life's work is, so far as I know, the +perfectest and deepest expression of Natural Religion given us in +literature; and if you can, pray it here—standing on the spot where +the builder once wrote the history of the Parthenon of Christianity.</p> + +<p><b>21</b>. "I pray thee, Lord, the Father, and the Guide of our reason, that +we may remember the nobleness with which Thou hast adorned us; and +that Thou wouldst be always on our right hand and on our left, +<a name="FNanchor_4-11_50" id="FNanchor_4-11_50"></a> +<a href="#Footnote_4-11_50" class="fnanchor">[4-11]</a> in +the motion of our own Wills: that so we may be purged from the +contagion of the Body and the Affections of the Brute, and overcome +them and rule; and use, as it becomes men to use them, for +instruments. And then, that Thou wouldst be in Fellowship with us for +the careful correction of our reason, and for its conjunction by the +light of truth with the things that truly are. +<span class="left"><a name="Page_103" id="Page_103">[Pg 103]</a></span> +"And in the third place, I pray to Thee the Saviour, that Thou wouldst +utterly cleanse away the closing gloom from the eyes of our souls, +that we may know well who is to be held for God, and who for mortal. +Amen."<a name="FNanchor_4-12_51" id="FNanchor_4-12_51"></a> +<a href="#Footnote_4-12_51" class="fnanchor">[4-12]</a></p> + +<p><b>22</b>. And having prayed this prayer, or at least, read it with honest +wishing, (which if you cannot, there is no hope of your at present +taking pleasure in any human work of large faculty, whether poetry, +painting, or sculpture,) we may walk a little farther westwards down +the nave, where, in the middle of it, but only a few yards from its +end, two flat stones (the custode will show you them), one a little +farther back than the other, are laid over the graves of the two great +bishops, all whose strength of life was given, with the builder's, to +raise this temple. Their actual graves have not been disturbed; but +the tombs raised over them, once and again removed, are now set on +your right and left hand as you look back to the apse, under the third +arch between the nave and aisles.</p> + +<p><b>23</b>. Both are of bronze, cast at one flow—and with insuperable, in +some respects inimitable, skill in the caster's art.</p> + +<p>"Chefs-d'œuvre de fonte,—le tout fondu d'un seul jet, et +admirablement."<a name="FNanchor_4-13_52" id="FNanchor_4-13_52"></a> +<a href="#Footnote_4-13_52" class="fnanchor">[4-13]</a> + There are only two other such tombs left in +France, those of the children of St. Louis. All others of their +kind—and they were many in every great cathedral of France—were +<span class="left"><a name="Page_104" id="Page_104">[Pg 104]</a></span> +first torn from the graves they covered, to destroy the memory of +France's dead; and then melted down into sous and centimes, to buy +gunpowder and absinthe with for her living,—by the Progressive Mind +of Civilization in her first blaze of enthusiasm and new light, from +1789 to 1800.</p> + + +<p>The children's tombs, one on each side of the altar of St. Denis, are +much smaller than these, though wrought more beautifully. These beside +you are the <i>only two Bronze tombs of her Men of the great ages</i>, left +in France!</p> + +<p><b>24</b>. And they are the tombs of the pastors of her people, who built for +her the first perfect temple to her God. The Bishop Everard's is on +your right, and has engraved round the border of it this +inscription:<a name="FNanchor_4-14_53" id="FNanchor_4-14_53"></a> +<a href="#Footnote_4-14_53" class="fnanchor">[4-14]</a>—</p> + +<span style="margin-left: 2em;">"Who fed the people, who laid the foundations + of this</span><br /> +<span style="margin-left: 3em;">Structure, to whose care the City was given, +</span><br /> +<span style="margin-left: 2em;">Here, in ever-breathing balm of fame, rests + Everard.</span><br /> +<span style="margin-left: 2em;">A man compassionate to the afflicted, the + widow's protector, the orphan's</span><br /> +<span style="margin-left: 2em;">Guardian. Whom he could, he recreated + with gifts.</span><br /> +<span style="margin-left: 9em;">To words of men,</span><br /> +<span style="margin-left: 2em;">If gentle, a lamb; if violent, a lion; + if proud, biting steel."</span><br /> +<span class="left"><a name="Page_105" id="Page_105">[Pg 105]</a></span> + +<p>English, at its best, in Elizabethan days, is a nobler language than +ever Latin was; but its virtue is in colour and tone, not in what may +be called metallic or crystalline condensation. And it is impossible +to translate the last line of this inscription in as few English +words. Note in it first that the Bishop's friends and enemies are +spoken of as in word, not act; because the swelling, or mocking, or +flattering, words of men are indeed what the meek of the earth must +know how to bear and to welcome;—their deeds, it is for kings and +knights to deal with: not but that the Bishops often took deeds in +hand also; and in actual battle they were permitted to strike with the +mace, but not with sword or lance—<i>i.e.</i>, not to "shed blood"! For it +was supposed that a man might always recover from a mace-blow; (which, +however, would much depend on the bishop's mind who gave it). The +battle of Bouvines, quite one of the most important in mediæval +history, was won against the English, and against odds besides of +Germans, under their Emperor Otho, by two French bishops (Senlis and +Bayeux)—who both generalled the French King's line, and led its +charges. Our Earl of Salisbury surrendered to the Bishop of Bayeux in +person.</p> + +<p><b>25</b>. Note farther, that quite one of the deadliest and most diabolic +powers of evil words, or, rightly so called, blasphemy, has been +developed in modern days in the effect of sometimes quite innocently +meant and enjoyed 'slang.' There are two kinds of slang, in the +<span class="left"><a name="Page_106" id="Page_106">[Pg 106]</a></span> +essence of it: one 'Thieves' Latin'—the special language of rascals, +used for concealment; the other, one might perhaps best call Louts' +Latin!—the lowering or insulting words invented by vile persons to +bring good things, in their own estimates, to their own level, or +beneath it. The really worst power of this kind of blasphemy is in its +often making it impossible to use plain words without a degrading or +ludicrous attached sense:—thus I could not end my translation of this +epitaph, as the old Latinist could, with the exactly accurate image +"to the proud, a file"—because of the abuse of the word in lower +English, retaining, however, quite shrewdly, the thirteenth-century +idea. But the <i>exact</i> force of the symbol here is in its allusion to +jewellers' work, filing down facets. A proud man is often also a +precious one: and may be made brighter in surface, and the purity of +his inner self shown, by good <i>filing</i>.</p> + +<p><b>26</b>. Take it all in all, the perfect duty of a Bishop is expressed in +these six Latin lines,—au mieux mieux—beginning with his pastoral +office—<i>Feed</i> my sheep—qui <i>pavit</i> populum. And be assured, good +reader, these ages never could have told you what a Bishop's, or any +other man's, duty was, unless they had each man in his place both done +it well—and seen it well done. The Bishop Geoffroy's tomb is on your +left, and its inscription is:</p> + +<span style="margin-left: 2em;">"Behold, the limbs of Godfrey press their + lowly bed,</span><br /> +<span style="margin-left: 2em;">Whether He is preparing for us all one less + than, or like it.</span><br /> +<span style="margin-left: 2em;">Whom the twin laurels adorned, in medicine +</span><br /> +<span style="margin-left: 2em;">And in divine law, the dual crests became + him.</span><br /> +<span style="margin-left: 2em;">Bright-shining man of Eu, by whom the throne + of Amiens</span><br /> +<span style="margin-left: 2em;">Rose into immensity, be <i>thou</i> increased + in Heaven."</span><br /> + +<span style="margin-left: 2em;">Amen.</span><br /> + +<p>And now at last—this reverence done and thanks paid—we will turn +from these tombs, and go out at one of the western doors—and so see +gradually rising above us the immensity of the three porches, and of +the thoughts engraved in them.</p> + +<p><b>27</b>. What disgrace or change has come upon them, I will not tell you +to-day—except only the 'immeasurable' loss of the great old +<span class="left"><a name="Page_107" id="Page_107">[Pg 107]</a></span> +foundation-steps, open, sweeping broad from side to side for all who +came; unwalled, undivided, sunned all along by the westering day, +lighted only by the moon and the stars at night; falling steep and +many down the hillside—ceasing one by one, at last wide and few +towards the level—and worn by pilgrim feet, for six hundred years. So +I once saw them, and twice,—such things can now be never seen more.</p> + +<p>Nor even of the west front itself, above, is much of the old masonry +left: but in the porches nearly all,—except the actual outside +facing, with its rose moulding, of which only a few flowers have been +spared here and there.<a name="FNanchor_4-15_54" id="FNanchor_4-15_54"></a> +<a href="#Footnote_4-15_54" class="fnanchor">[4-15]</a> + But the sculpture has been carefully and +honourably kept and restored to its place—pedestals or niches +restored here and there with clay; or some which you see white and +crude, re-carved entirely; nevertheless the impression you may receive +from the whole is still what the builder meant; and I will tell you +the order of its theology without further notices of its decay.</p> + +<p><b>28</b>. You will find it always well, in looking at any cathedral, to make +your quarters of the compass sure, in the beginning; and to remember +that, as you enter it, you are looking and advancing eastward; and +that if it has three entrance porches, that on your left in entering +is the northern, that on your right the southern. I shall endeavour in +all my future writing of architecture, to observe the simple law of +always calling the door of the north transept the north door; and that +on the same side of the west front, the northern door, and so of their +opposites. This will save, in the end, much printing and much +confusion, for a Gothic cathedral has, almost always, these five great +entrances; which may be easily, if at first attentively, recognized +under the titles of the Central door (or porch), the Northern door, +the Southern door, the North door, and the South door.</p> + +<p>But when we use the terms right and left, we ought always to use them +<span class="left"><a name="Page_108" id="Page_108">[Pg 108]</a></span> +as in going <i>out</i> of the cathedral, or walking down the nave,—the +entire north side and aisles of the building being its right side, and +the south, its left,—these terms being only used well and +authoritatively, when they have reference either to the image of +Christ in the apse or on the rood, or else to the central statue, +whether of Christ, the Virgin, or a saint, in the west front. At +Amiens, this central statue, on the 'trumeau' or supporting and +dividing pillar of the central porch, is of Christ Immanuel,—God +<i>with</i> us. On His right hand and His left, occupying the entire walls +of the central porch, are the apostles and the four greater prophets. +The twelve minor prophets stand side by side on the front, three on +each of its great piers.<a name="FNanchor_4-16_55" id="FNanchor_4-16_55"></a> +<a href="#Footnote_4-16_55" class="fnanchor">[4-16]</a></p> + +<p>The northern porch is dedicated to St. Firmin, the first Christian +missionary to Amiens.</p> + +<p>The southern porch, to the Virgin.</p> + +<p>But these are both treated as withdrawn behind the great foundation of +Christ and the Prophets; and their narrow recesses partly conceal +their sculpture, until you enter them. What you have first to think +of, and read, is the scripture of the great central porch, and the +façade itself.</p> + +<p><b>29</b>. You have then in the centre of the front, the image of Christ +Himself, receiving you: "I am the Way, the truth and the life." And +the order of the attendant powers may be best understood by thinking +of them as placed on Christ's right and left hand: this being also the +order which the builder adopts in his Scripture history on the +façade—so that it is to be read from left to right—<i>i.e.</i> from +Christ's left to Christ's right, as <i>He</i> sees it. Thus, therefore, +following the order of the great statues: first in the central porch, +there are six apostles on Christ's right hand, and six on His left. On +His left hand, next to Him, Peter; then in receding order, Andrew, +James, John, Matthew, Simon; on His right hand, next Him, Paul; and in +receding order, James the Bishop, Philip, Bartholomew, Thomas and +Jude. These opposite ranks of the Apostles occupy what may be called +<span class="left"><a name="Page_109" id="Page_109">[Pg 109]</a></span> +the apse or curved bay of the porch, and form a nearly semicircular +group, clearly visible as we approach. But on the sides of the porch, +outside the lines of apostles, and not seen clearly till we enter the +porch, are the four greater prophets. On Christ's left, Isaiah and +Jeremiah, on His right, Ezekiel and Daniel.</p> + +<p><b>30</b>. Then in front, along the whole façade—read in order +from Christ's left to His right—come the series of the twelve +minor prophets, three to each of the four piers of the temple, +beginning at the south angle with Hosea, and ending with Malachi.</p> + +<p>As you look full at the façade in front, the statues which fill the +minor porches are either obscured in their narrower recesses or +withdrawn behind each other so as to be unseen. And the entire mass of +the front is seen, literally, as built on the foundation of the +Apostles and Prophets, Jesus Christ Himself being the chief +corner-stone. Literally <i>that</i>; for the receding Porch is a deep +'angulus,' and its mid-pillar is the 'Head of the Corner.'</p> + +<p>Built on the foundation of the Apostles and Prophets, that is to say +of the Prophets who foretold <i>Christ</i>, and the Apostles who declared +Him. Though Moses was an Apostle, of <i>God</i>, he is not here—though +Elijah was a Prophet, of <i>God</i>, he is not here. The voice of the +entire building is that of the Heaven at the Transfiguration, "This is +my beloved Son, hear ye Him."</p> + +<p><b>31</b>. There is yet another and a greater prophet still, who, as it seems +at first, is not here. Shall the people enter the gates of the temple, +singing "Hosanna to the Son of <i>David</i>"; and see no image of His +father, then?—Christ Himself declare, "I am the root and the +offspring of David"; and yet the Root have no sign near it of its +Earth?</p> + +<p>Not so. David and his Son are together. David is the pedestal of the +Christ.</p> + +<p><b>32</b>.<a name="Link_2-1" id="Link_2-1"></a> + + We will begin our examination of the Temple front, therefore, with +this its goodly pedestal stone. The statue of David is only two-thirds +life-size, occupying the niche in front of the pedestal. He holds his +<span class="left"><a name="Page_110" id="Page_110">[Pg 110]</a></span> + sceptre in his right hand, the scroll in his left. King +and Prophet, type of all Divinely right doing, and right claiming, and +right proclaiming, kinghood, for ever.</p> + +<p>The pedestal of which this statue forms the fronting or Western +sculpture, is square, and on the two sides of it are two flowers in +vases, on its north side the lily, and on its south the rose. And the +entire monolith is one of the noblest pieces of Christian sculpture in +the world.</p> + +<p>Above this pedestal comes a minor one, bearing in front of it a +tendril of vine which completes the floral symbolism of the whole. The +plant which I have called a lily is not the Fleur de Lys, nor the +Madonna's, but an ideal one with bells like the crown Imperial +(Shakespeare's type of 'lilies of all kinds'), representing the <i>mode +of growth</i> of the lily of the valley, which could not be sculptured so +large in its literal form without appearing monstrous, and is exactly +expressed in this tablet—as it fulfils, together with the rose and +vine, its companions, the triple saying of Christ, "I am the Rose of +Sharon, and the Lily of the Valley." "I am the true Vine."</p> + +<p><b>33</b>. On the side of the upper stone are supporters of a different +character. Supporters,—not captives nor victims; the Cockatrice and +Adder. Representing the most active evil principles of the earth, as +in their utmost malignity; still, Pedestals of Christ, and even in +their deadly life, accomplishing His final will.</p> + +<p>Both creatures are represented accurately in the mediæval traditional +form, the cockatrice half dragon, half cock; the deaf adder laying one +ear against the ground and stopping the other with her tail.</p> + +<p>The first represents the infidelity of Pride. The cockatrice—king +serpent or highest serpent—saying that he <i>is</i> God, and <i>will be</i> +God.</p> + +<p>The second, the infidelity of Death. The adder (nieder or nether +snake) saying that he <i>is</i> mud, and <i>will be</i> mud.</p> + +<p><b>34</b>. Lastly, and above all, set under the feet of the statue of Christ +<span class="left"><a name="Page_111" id="Page_111">[Pg 111]</a></span> +Himself, are the lion and dragon; the images of Carnal sin, or <i>Human +sin</i>, as distinguished from the Spiritual and Intellectual sin of +Pride, by which the angels also fell.</p> + +<p>To desire kingship rather than servantship—the Cockatrice's sin, or +deaf Death rather than hearkening Life—the Adder's sin,—these are +both possible to all the intelligences of the universe. But the +distinctively Human sins, anger and lust, seeds in our race of their +perpetual sorrow—Christ in His own humanity, conquered; and conquers +in His disciples. Therefore His foot is on the heads of these; and the +prophecy, "Inculcabis super Leonem et Aspidem," is recognized always +as fulfilled in Him, and in all His true servants, according to the +height of their authority, and the truth of their power.</p> + +<p><b>35</b>. In this mystic sense, Alexander III. + used the words, in restoring +peace to Italy, and giving forgiveness to her deadliest enemy, under +the porch of St. Mark's.<a name="FNanchor_4-17_56" id="FNanchor_4-17_56"></a> +<a href="#Footnote_4-17_56" class="fnanchor">[4-17]</a> + But the meaning of every act, as of every +art, of the Christian ages, lost now for three hundred years, cannot +but be in our own times read reversed, if at all, through the +counter-spirit which we now have reached; glorifying Pride and Avarice +as the virtues<a name="Link_2-2" id="Link_2-2"></a> + + by which all things move and have their being—walking +after our own lusts as our sole guides to salvation, and foaming out +our own shame for the sole earthly product of our hands and lips.</p> + +<p><b>36</b>. Of the statue of Christ, itself, I will not speak here at any +length, as no sculpture would satisfy, or ought to satisfy, the hope +of any loving soul that has learned to trust in Him; but at the time, +it was beyond what till then had been reached in sculptured +tenderness; and was known far and near as the "Beau Dieu +d'Amiens."<a name="FNanchor_4-18_57" id="FNanchor_4-18_57"></a> +<a href="#Footnote_4-18_57" class="fnanchor">[4-18]</a> + Yet understood, observe, just as clearly to be no more +than a symbol of the Heavenly Presence, as the poor coiling worms +below were no more than symbols of the demoniac ones. No <i>idol</i>, in +our sense of the word—only a letter, or sign of the Living +<span class="left"><a name="Page_112" id="Page_112">[Pg 112]</a></span> +Spirit,—which, however, was indeed conceived by every worshipper as +here meeting him at the temple gate: the Word of Life, the King of +Glory, and the Lord of Hosts.</p> + +<p>"Dominus Virtutum," "Lord of Virtues," +<a name="FNanchor_4-19_58" id="FNanchor_4-19_58"></a> +<a href="#Footnote_4-19_58" class="fnanchor">[4-19]</a> is the best single +rendering of the idea conveyed to a well-taught disciple in the +thirteenth century by the words of the twenty-fourth Psalm.</p> + +<p><b>37</b>. Under the feet of His apostles, therefore, in the quatrefoil +medallions of the foundation, are represented the virtues which each +Apostle taught, or in his life manifested;—it may have been, sore +tried, and failing in the very strength of the character which he +afterwards perfected. Thus St. Peter, denying in fear, is afterwards +the Apostle of courage; and St. John, who, with his brother, would +have burnt the inhospitable village, is afterwards the Apostle of +love. Understanding this, you see that in the sides of the porch, the +apostles with their special virtues stand thus in opposite ranks.</p> + +<p>Now you see how these virtues answer to each other in their opposite +ranks. Remember the left-hand side is always the first, and see how +the left-hand virtues lead to the right hand:—</p> + +<span style="margin-left: 2em;">Courage + to Faith.</span><br /> +<span style="margin-left: 2em;">Patience + to Hope.</span><br /> +<span style="margin-left: 2em;">Gentillesse to + Charity.</span><br /> +<span style="margin-left: 2em;">Love + to Chastity.</span><br /> +<span style="margin-left: 2em;">Obedience to + Wisdom.</span><br /> +<span style="margin-left: 2em;">Perseverance to Humility.</span><br /> + + +<p><b>38</b>. Note farther that the Apostles are all tranquil, nearly +all with books, some with crosses, but all with the same message, +<span class="left"><a name="Page_113" id="Page_113">[Pg 113]</a></span></p> + + +<div class='center'> +<table border="0" cellpadding="4" cellspacing="0" summary=""> + <tr> + <td align='left'><span class="smcap">St. Paul</span>, Faith.</td> + <td align='right'>Courage, <span class="smcap">St. Peter</span>.</td> +</tr> +<tr> + <td align='left'><span class="smcap">St. James the Bishop</span>, Hope.</td> + <td align='right'>Patience, <span class="smcap">St. Andrew</span>.</td> +</tr> +<tr> + <td align='left'><span class="smcap">St. Philip</span>, Charity.</td> + <td align='right'>Gentillesse, <span class="smcap">St. James</span>.</td> +</tr> +<tr> + <td align='left'><span class="smcap">St. Bartholomew</span>, Chastity.</td> + <td align='right'>Love, <span class="smcap">St. John</span>.</td> +</tr> +<tr> + <td align='left'><span class="smcap">St. Thomas</span>, Wisdom.</td> + <td align='right'>Obedience, <span class="smcap">St. Matthew</span>.</td> +</tr> +<tr> + <td align='left'><span class="smcap">St. Jude</span>, Humility.</td> + <td align='right'>Perseverance, <span class="smcap">St. Simon</span>.</td> +</tr> +</table></div> + +<span class="left"><a name="Page_114" id="Page_114">[Pg 114]</a></span><p> +—"Peace be to this house. And if the Son of Peace be +there," etc.<a name="FNanchor_4-20_59" id="FNanchor_4-20_59"></a> +<a href="#Footnote_4-20_59" class="fnanchor">[4-20]</a></p> + +<p>But the Prophets—all seeking, or wistful, or tormented, or wondering, +or praying, except only Daniel. The <i>most</i> tormented is Isaiah; +spiritually sawn asunder. No scene of his martyrdom below, but his +seeing the Lord in His temple, and yet feeling he had unclean lips. +Jeremiah also carries his cross—but more serenely.</p> + +<p><b>39</b>. And now, I give in clear succession, the order of the statues of +the whole front, with the subjects of the quatrefoils beneath each of +them, marking the upper quatrefoil <span class="smcap">A</span>, + the lower <span class="smcap">B</span>. The six prophets +<a name="Link_2-3" id="Link_2-3"></a> + +who stand at the angles of the porches, Amos, Obadiah, Micah, Nahum, +Zephaniah, and Haggai, have each of them four quatrefoils, marked, + <span class="smcap">A</span> and <span class="smcap">C</span> the upper ones, + <span class="smcap">B</span> and <span class="smcap">D</span> the lower.</p> +<a name="Link_2-5" id="Link_2-5"></a> + +<p>Beginning, then, on the left-hand side of the central porch, and +reading outwards, you have—</p> + + +<span class="left"><a name="Page_115" id="Page_115">[Pg 115]</a></span> + +<table border="0" width="100%" cellpadding="4" cellspacing="0" summary=""> +<tr> + <td colspan="2">1. <span class="smcap">St. Peter</span>. +<a name="Link_2-10" id="Link_2-10"></a> +</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Courage.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Cowardice.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">2. <span class="smcap">St. Andrew</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Patience.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Anger.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">3. <span class="smcap">St. James</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td><td>A. Gentillesse.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Churlishness.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">4. <span class="smcap">St. John</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Love.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Discord.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">5. <span class="smcap">St. Matthew</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Obedience.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Rebellion.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">6. <span class="smcap">St. Simon</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Perseverance.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Atheism.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="4">Now, right-hand side of porch, reading outwards:</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">7. <span class="smcap">St. Paul</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Faith.<a name="Link_2-17" id="Link_2-17"></a> +</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Idolatry.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="3">8. <span class="smcap">St. James, Bishop</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Hope.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Despair.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">9. <span class="smcap">St. Philip</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Charity.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Avarice.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="4">10. <span class="smcap">St. Bartholomew</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Chastity.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Lust.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">11. <span class="smcap">St. Thomas</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Wisdom.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Folly.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">12. <span class="smcap">St. Jude</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Humility.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Pride.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="4">Now, left-hand side again—the two outermost statues:</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td width="4%">13.<span class="smcap"> Isaiah</span>.</td> + <td width="10%"> </td> + <td width="5%"> </td> + <td width="48%"> </td> + <td class="tdr" width="28%"> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. "I saw the Lord sitting upon a throne."</td> + <td class="tdr">vi. 1.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. "Lo, this hath touched thy lips."</td> + <td class="tdr">vi. 7.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>14. <span class="smcap">Jeremiah</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. The Burial of the Girdle.</td> + <td class="tdr">xiii. 4, 5.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. The Breaking of the Yoke.</td> + <td class="tdr">xxviii. 10.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">Right-hand side:</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>15. <span class="smcap">Ezekiel</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Wheel within wheel.</td> + <td class="tdr">i. 16.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. "Son of man, set thy face toward Jerusalem."</td> + <td class="tdr">xxi. 2.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>16. <span class="smcap">Daniel</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. "He hath shut the lions' mouths."</td> + <td class="tdr">vi. 22.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. "In the same hour came forth fingers."</td> + <td class="tdr">v. 5.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="5"><b>40</b>. Now, beginning on the left-hand side (southern side) + <span class="left"><a name="Page_116" id="Page_116">[Pg 116]</a></span> + of the entire façade, and reading it straight across, not turning + into the porches at all except for the paired quatrefoils:</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>17. <span class="smcap">Hosea</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. "So I bought her to me with fifteen pieces of silver."</td> + <td class="tdr">iii. 2.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. "So will I also be for thee."</td> + <td class="tdr">iii. 3.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>18. <span class="smcap">Joel</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. The Sun and Moon lightless.</td> + <td class="tdr">ii. 10.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. The Fig-tree and Vine leafless.</td> + <td class="tdr">i. 7.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>19. <span class="smcap">Amos</span>.</td> +</tr> +<tr> + <td> </td> + <td>To the</td> + <td>{</td> + <td>A. "The Lord will cry from Zion."</td> + <td class="tdr">i. 2.</td> +</tr> +<tr> + <td> </td> + <td>front</td> + <td>{</td> + <td>B. "The habitations of the shepherds shall mourn."</td> + <td class="tdr">i. 2.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>Inside</td> + <td>{</td> + <td>C. The Lord with the mason's line.</td> + <td class="tdr">vii. 8.</td> +</tr> +<tr> + <td> </td> + <td>porch</td> + <td>{</td> + <td>D. The place where it rained not.</td> + <td class="tdr">iv. 7.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>20. <span class="smcap">Obadiah</span>. +<a name="Link_2-9" id="Link_2-9"></a> +</td> +</tr> +<tr> + <td> </td> + <td>Inside</td> + <td>{</td> + <td>A. "I hid them in a cave."</td> + <td class="tdr">2 Kings xviii. 13.</td> +</tr> +<tr> + <td> </td> + <td>porch</td> + <td>{</td> + <td>B. He fell on his face.</td> + <td class="tdr">xviii. 7.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>To the</td> + <td>{</td> + <td>C. The captain of fifty.</td> +</tr> +<tr> + <td> </td> + <td>front</td> + <td>{</td> + <td>D. The messenger.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>21. <span class="smcap">Jonah</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. Escaped from the sea.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. Under the gourd.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>22. <span class="smcap">Micah</span>. +<a name="Link_2-4" id="Link_2-4"></a> +</td> +</tr> +<tr> + <td> </td> + <td>To the</td> + <td>{</td> + <td>A. The Tower of the Flock.</td> + <td class="tdr">iv. 8.</td> +</tr> +<tr> + <td> </td> + <td>front</td> + <td>{</td> + <td>B. Each shall rest, and "none shall make them afraid."</td> + <td class="tdr">iv. 4.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>Inside</td> + <td>{</td> + <td>C. Swords into ploughshares. +<a name="Link_2-14" id="Link_2-14"></a> +</td> + <td class="tdr">iv. 3.</td> +</tr> +<tr> + <td> </td> + <td>porch</td> + <td>{</td> + <td>D. Spears into pruning-hooks.</td> + <td class="tdr">iv. 3.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>23. <span class="smcap">Nahum</span>.</td> +</tr> +<tr> + <td> </td> + <td>Inside</td> + <td>{</td> + <td>A. None shall look back.</td> + <td class="tdr">ii. 8.</td> +</tr> +<tr> + <td> </td> + <td>porch</td> + <td>{</td> + <td>B. The burden of Nineveh.</td> + <td class="tdr">i. 1.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>To the</td> + <td>{</td> + <td>C. Thy princes and thy great ones.</td> + <td class="tdr">iii. 17.</td> +</tr> +<tr> + <td> </td> + <td>front</td> + <td>{</td> + <td>D. Untimely figs.</td> + <td class="tdr">iii. 12.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>24. <span class="smcap">Habakkuk</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. "I will watch to see what he will say."</td> + <td class="tdr">ii. 1.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. The ministry to Daniel.</td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_117" id="Page_117">[Pg 117]</a></span></td> +</tr> +<tr> + <td>25. <span class="smcap">Zephaniah</span>.</td> +</tr> +<tr> + <td> </td> + <td>To the</td> + <td>{</td> + <td>A. The Lord strikes Ethiopia.</td> + <td class="tdr">ii. 12.</td> +</tr> +<tr> + <td> </td> + <td>front</td> + <td>{</td> + <td>B. The Beasts in Nineveh.</td> + <td class="tdr">ii. 15.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>Inside</td> + <td>{</td> + <td>C. The Lord visits Jerusalem.</td> + <td class="tdr">i. 12.</td> +</tr> +<tr> + <td> </td> + <td>porch</td> + <td>{</td> + <td>D. The Hedgehog and Bittern.<a name="FNanchor_4-21_60" + id="FNanchor_4-21_60"></a><a href="#Footnote_4-21_60" + class="fnanchor">[4-21]</a></td> + <td class="tdr">ii. 14.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>26. <span class="smcap">Haggai</span>.</td> +</tr> +<tr> + <td> </td> + <td>Inside</td> + <td>{</td> + <td>A. The houses of the princes,<i>ornées de lambris</i></td> + <td class="tdr">i. 4.</td> +</tr> +<tr> + <td> </td> + <td>porch</td> + <td>{</td> + <td>B. The heaven is stayed from dew.</td> + <td class="tdr">i. 10.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>To the</td> + <td>{</td> + <td>C. The Lord's temple desolate.</td> + <td class="tdr">i. 4.</td> +</tr> +<tr> + <td> </td> + <td>front</td> + <td>{</td> + <td>D. "Thus saith the Lord of Hosts."</td> + <td class="tdr">i. 7.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>27. <span class="smcap">Zechariah</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. The lifting up of iniquity.</td> + <td class="tdr">v. 6-9.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. The angel that spake to me.</td> + <td class="tdr">iv. 1.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>28. <span class="smcap">Malachi</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>A. "Ye have wounded the Lord."</td> + <td class="tdr">ii. 17.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>B. This commandment is to <i>you</i>.</td> + <td class="tdr">ii. 1.</td> +</tr> +<tr> + <td> </td> +</tr> +</table> + +<p><b>41</b>. Having thus put the sequence of the statues and their quatrefoils +briefly before the spectator—(in case the railway time presses, it +may be a kindness to him to note that if he walks from the east end of +the cathedral down the street to the south, Rue St. Denis, it takes +him by the shortest line to the station)—I will begin again with St. +Peter, and interpret the sculptures in the quatrefoils a little more +fully. Keeping the fixed numerals for indication of the statues, St. +Peter's quatrefoils will be 1 <small>A</small> and 1 <small>B</small>, and Malachi's +28 <small>A</small> and 28 <small>B</small>.</p> + +1, <small>A</small><span class="smcap">. Courage</span>, + with a leopard on his shield; the French and<br /> +<span style="margin-left: 3.5em;">English agreeing + in the reading of that symbol, down</span><br /> +<span style="margin-left: 3.5em;">to the time + of the Black Prince's leopard coinage in</span><br /> +<span style="margin-left: 3.5em;">Aquitaine. +<a name="FNanchor_4-22_61" id="FNanchor_4-22_61"></a> +<a href="#Footnote_4-22_61" class="fnanchor">[4-22]</a></span><br /> +<a name="Link_2-15" id="Link_2-15"></a> + +<p>1, <small>B</small>. <span class="smcap">Cowardice</span>, + a man frightened at an animal darting out<br /> +<span style="margin-left: 3.5em;">of a thicket, + while a bird sings on. The coward has</span><br /> +<span style="margin-left: 3.5em;">not the heart of a thrush.</span><br /> +<span class="left"><a name="Page_118" id="Page_118"> +[Pg 118]</a></span></p><br /> + +<p>2, <small>A</small><span class="smcap">. Patience</span>, holding + a shield with a bull on it (never giving<br /> +<span style="margin-left: 3.5em;">back). +<a name="Link_2-16" id="Link_2-16"></a> + +<a name="FNanchor_4-23_62" id="FNanchor_4-23_62"></a> +<a href="#Footnote_4-23_62" class="fnanchor">[4-23]</a></span></p><br /> + +<p>2, <small>B</small><span class="smcap">. Anger</span>, + a woman stabbing a man with a sword. Anger<br /> +<span style="margin-left: 3.5em;">is essentially a + feminine vice—a man, worth calling so,</span><br /> +<span style="margin-left: 3.5em;">may be driven to + fury or insanity by <i>indignation</i>,</span><br /> +<span style="margin-left: 3.5em;">(compare the + Black Prince at Limoges,) but not by</span><br /> +<span style="margin-left: 3.5em;">anger. Fiendish + enough, often so—"Incensed with</span><br /> +<span style="margin-left: 3.5em;">indignation, + Satan stood, <i>unterrified</i>—" but in that last</span><br /> +<span style="margin-left: 3.5em;">word is the + difference, there is as much fear in Anger,</span><br /> +<span style="margin-left: 3.5em;">as there is in Hatred.</span></p><br /> + +<p>3, <small>A</small><span class="smcap">. + Gentillesse</span>, bearing shield with a lamb.</p> + +<p>3, <small>B</small><span class="smcap">. + Churlishness</span>, again a woman, kicking over her cup-bearer.<br /> +<span style="margin-left: 3.5em;">The final + forms of ultimate French churlishness</span><br /> +<span style="margin-left: 3.5em;">being in + the feminine gestures of the Cancan.</span><br /> +<span style="margin-left: 3.5em;">See the + favourite prints in shops of Paris.</span></p><br /> + +<p>4, <small>A</small><span class="smcap">. + Love</span>; the Divine, not human love: "I in them, and<br /> +<span style="margin-left: 3.5em;">Thou in + me." Her shield bears a tree with many</span><br /> +<span style="margin-left: 3.5em;">branches + grafted into its cut-off stem: "In those days</span><br /> +<span style="margin-left: 3.5em;">shall Messiah + be cut off, but not for Himself."</span></p><br /> + +<p>4, <small>B</small><span class="smcap">. + Discord</span>, a wife and husband quarrelling. She has<br /> +<span style="margin-left: 3.5em;">dropped her + distaff (Amiens wool manufacture, see farther</span><br /> +<span style="margin-left: 3.5em;">on—9, <small>A</small>.)</span></p><br /> + +<p>5, <small>A</small><span class="smcap">. + Obedience</span>, bears shield with camel. Actually the most<br /> +<span style="margin-left: 3.5em;">disobedient + and ill-tempered of all serviceable beasts,—yet</span><br /> +<span style="margin-left: 3.5em;">passing his + life in the most painful service. I do</span><br /> +<span style="margin-left: 3.5em;">not know + how far his character was understood by the</span><br /> +<span style="margin-left: 3.5em;">northern + sculptor; but I believe he is taken as a type</span><br /> +<span style="margin-left: 3.5em;">of burden-bearing, + without joy or sympathy, such as</span><br /> +<span class="left"><a name="Page_119" id="Page_119">[Pg 119]</a></span> +<span style="margin-left: 3.5em;">the horse has, + and without power of offence, such as the</span><br /> +<span style="margin-left: 3.5em;">ox has. + His bite is bad enough, (see Mr. Palgrave's</span><br /> +<span style="margin-left: 3.5em;">account of him,) + but presumably little known of at</span><br /> +<span style="margin-left: 3.5em;">Amiens, + even by Crusaders, who would always ride</span><br /> +<span style="margin-left: 3.5em;">their own war-horses, or nothing.</span></p><br /> + +<p>5, <small>B</small><span class="smcap">. + Rebellion</span>,<a name="Link_2-11" id="Link_2-11"></a> + + a man snapping his fingers at his Bishop.<br /> +<span style="margin-left: 3.5em;">(As Henry + the Eighth at the Pope,—and the modern</span><br /> +<span style="margin-left: 3.5em;">French and + English cockney at all priests whatever.)</span></p> +<br /> +<p>6, <small>A</small><span class="smcap">. + Perseverance</span>, the grandest spiritual form of the virtue<br /> +<span style="margin-left: 3.5em;">commonly + called 'Fortitude.' Usually, overcoming</span><br /> +<span style="margin-left: 3.5em;">or tearing + a lion; here, <i>caressing</i> one, and <i>holding</i></span><br /> +<span style="margin-left: 3.5em;">her crown. + "Hold fast that which thou hast, that no man</span><br /> +<span style="margin-left: 3.5em;">take thy crown."</span></p><br /> + +<p>6, <small>B</small><span class="smcap">. + Atheism</span>, leaving his shoes at the church door. The infidel<br /> +<span style="margin-left: 3.5em;">fool is + always represented in twelfth and thirteenth</span><br /> +<span style="margin-left: 3.5em;">century + MS. as barefoot—the Christian having "his</span><br /> +<span style="margin-left: 3.5em;">feet shod + with the preparation of the Gospel of Peace."</span><br /> +<span style="margin-left: 3.5em;">Compare + "How beautiful are thy feet with shoes, O</span><br /> +<span style="margin-left: 3.5em;">Prince's Daughter!"</span></p><br /> + +<p>7, <small>A</small><span class="smcap">. + Faith</span>, holding cup with cross above it, her accepted<br /> +<span style="margin-left: 3.5em;">symbol throughout + ancient Europe. It is also an enduring</span><br /> +<span style="margin-left: 3.5em;">one, for, all + differences of Church put aside, the</span><br /> +<span style="margin-left: 3.5em;">words, "Except + ye eat the flesh of the Son of Man and</span><br /> +<span style="margin-left: 3.5em;">Drink His blood, + ye have no life in you," remain in</span><br /> +<span style="margin-left: 3.5em;">their mystery, + to be understood only by those who have</span><br /> +<span style="margin-left: 3.5em;">learned the + sacredness of food, in all times and places,</span><br /> +<span style="margin-left: 3.5em;">and the laws + of life and spirit, dependent on its acceptance,</span><br /> +<span style="margin-left: 3.5em;">refusal, and distribution.</span></p><br /> + +<p>7, <small>B</small> <span class="smcap">. + Idolatry</span>, kneeling to a monster. The <i>contrary</i> of<br /> +<span style="margin-left: 3.5em;">Faith—not + <i>want</i> of Faith. Idolatry is faith in the</span><br /> +<span style="margin-left: 3.5em;">wrong thing, + and quite distinct from Faith in <i>No</i> thing</span><br /> +<span style="margin-left: 3.5em;">(6, <small>B</small>), + the "Dixit Insipiens." Very wise men may be</span><br /> +<span style="margin-left: 3.5em;">idolaters, + but they cannot be atheists.</span></p><br /> + +<p>8, <small>A</small><span class="smcap">. + Hope</span>, with Gonfalon Standard and <i>distant</i> crown; as<br /> +<span style="margin-left: 3.5em;">opposed to the + constant crown of Fortitude (6, <small>A</small>).</span><br /> +<span style="margin-left: 3.5em;">The Gonfalon + (Gund, war, fahr, standard, according</span><br /> +<span style="margin-left: 3.5em;">to Poitevin's + dictionary), is the pointed ensign of forward</span><br /> +<span class="left"><a name="Page_120" id="Page_120">[Pg 120]</a></span> +<span style="margin-left: 3.5em;">battle; + essentially sacred; hence the constant</span><br /> +<span style="margin-left: 3.5em;">name + "Gonfaloniere" of the battle standard-bearers of</span><br /> +<span style="margin-left: 3.5em;">the Italian republics.</span></p><br /> + +<p><span style="margin-left: 3.5em;">Hope has it, + because she fights forward always to her</span><br /> +<span style="margin-left: 3.5em;">aim, or at least + has the joy of seeing it draw nearer.</span><br /> +<span style="margin-left: 3.5em;">Faith and Fortitude + wait, as St. John in prison, but unoffended.</span><br /> +<span style="margin-left: 3.5em;">Hope is, however, + put under St. James,because</span><br /> +<span style="margin-left: 3.5em;">of the 7th + and 8th verses of his last chapter, ending</span><br /> +<span style="margin-left: 3.5em;">"Stablish your + hearts, for the coming of the Lord draweth</span><br /> +<span style="margin-left: 3.5em;">nigh." It is he + who examines Dante on the</span><br /> +<span style="margin-left: 3.5em;">nature of Hope. + 'Par.,' c. xxv., and compare Cary's notes.</span></p><br /> + +<p>8, <small>B</small><span class="smcap">. + Despair</span>, stabbing himself. Suicide not thought heroic<br /> +<span style="margin-left: 3.5em;">or sentimental + in the 13th century; and no Gothic</span><br /> +<span style="margin-left: 3.5em;">Morgue built beside Somme.</span></p><br /> + +<p>9, <small>A</small><span class="smcap">. + Charity</span>, bearing shield with woolly ram, and giving a<br /> +<span style="margin-left: 3.5em;">mantle to a + naked beggar. The old wool manufacture</span><br /> +<span style="margin-left: 3.5em;">of Amiens + having this notion of its purpose—namely,</span><br /> +<span style="margin-left: 3.5em;">to clothe + the poor first, the rich afterwards. No</span><br /> +<span style="margin-left: 3.5em;">nonsense + talked in those days about the evil consequences</span><br /> +<span style="margin-left: 3.5em;">of indiscriminate charity.</span></p><br /> + +<p>9, <small>B</small><span class="smcap">. + Avarice</span>, with coffer and money. The modern, alike<br /> +<span style="margin-left: 3.5em;">English and + Amienois, notion of the Divine consummation</span><br /> +<span style="margin-left: 3.5em;">of the wool manufacture.</span></p><br /> + +<p>10, <small>A</small><span class="smcap">. + Chastity</span>, shield with the Phœnix. +<a name="FNanchor_4-24_63" id="FNanchor_4-24_63"></a> +<a href="#Footnote_4-24_63" class="fnanchor">[4-24]</a></p> + +<p>10, <small>B</small><span class="smcap">. + Lust</span>, a too violent kiss.</p> + +<p>11, <small>A</small><span class="smcap">. + Wisdom</span>: shield with, I think, an eatable root; meaning<br /> +<span style="margin-left: 3.5em;">temperance, + as the beginning of wisdom.</span></p><br /> + +<p><span class="left"><a name="Page_121" id="Page_121">[Pg 121]</a></span></p> + +<p>11, <small>B</small><span class="smcap">. + Folly<a name="Link_2-18" id="Link_2-18"></a> +</span>, + the ordinary type used in all early Psalters, of<br /> +<span style="margin-left: 3.5em;">a glutton, + armed with a club. Both this vice and</span><br /> +<span style="margin-left: 3.5em;">virtue are + the earthly wisdom and folly, completing</span><br /> +<span style="margin-left: 3.5em;">the spiritual + wisdom and folly opposite under St.</span><br /> +<span style="margin-left: 3.5em;">Matthew. + Temperance, the complement of Obedience,</span><br /> +<span style="margin-left: 3.5em;">and Covetousness, + with violence, that of Atheism.</span></p><br /> + +<p>12, <small>A</small><span class="smcap">. + Humility</span>, shield with dove.</p> + +<p>12, <small>B</small><span class="smcap">. + Pride</span>, falling from his horse.</p> + +<p><b>42</b>. All these quatrefoils are rather symbolic than representative; +and, since their purpose was answered enough if their sign was +understood, they have been entrusted to a more inferior workman than +the one who carved the now sequent series under the Prophets. Most of +these subjects represent an historical fact, or a scene spoken of by +the prophet as a real vision; and they have in general been executed +by the ablest hands at the architect's command.</p> + +<p>With the interpretation of these, I have given again the name of the +prophet whose life or prophecy they illustrate.</p> + +<h4>13. <span class="smcap">Isaiah</span>.</h4> + +<p>13, <small>A</small>. "I saw the Lord sitting + upon a throne" (vi. I).<br /> +<span style="margin-left: 6em;">The vision of the + throne "high and lifted up"</span><br /> +<span style="margin-left: 5em;">between seraphim.</span></p><br /> + +<p>13, <small>B</small>. "Lo, this hath touched + thy lips" (vi. 7).<br /><a name="Link_2-12" id="Link_2-12"></a> + +<span style="margin-left: 6em;">The Angel stands + before the prophet, and holds,</span><br /> +<span style="margin-left: 5em;">or rather held, + the coal with tongs, which have been</span><br /> +<span style="margin-left: 5em;">finely undercut, + but are now broken away, only a</span><br /> +<span style="margin-left: 5em;">fragment + remaining in his hand.</span></p><br /> + + +<h4>14. <span class="smcap">Jeremiah</span>.</h4> + +<p>14, <small>A</small>. The burial of the girdle (xiii. 4, 5).<br /> +<span style="margin-left: 6em;">The prophet is digging + by the shore of Euphrates,</span><br /> +<span style="margin-left: 5em;">represented by vertically + winding furrows down the</span><br /> +<span style="margin-left: 5em;">middle of the tablet. + Note, the translation should be</span><br /> +<span style="margin-left: 5em;">"hole in the ground," + not "rock."</span></p> +<br /> + +<span class="left"> +<a name="Page_122" id="Page_122">[Pg 122]</a></span> + +<p>14, <small>B</small>. The breaking of the yoke (xxviii. 10).<br /> +<a name="Link_2-19" id="Link_2-19"></a> + +<span style="margin-left: 6em;">From the prophet + Jeremiah's neck; it is here</span><br /> +<span style="margin-left: 5em;">represented as a + doubled and redoubled chain.</span></p><br /> + +<h4>15. <span class="smcap">Ezekiel</span>.</h4> + +<p>15, <small>A</small>. Wheel within wheel (i. 16).<br /> +<span style="margin-left: 6em;">The prophet sitting; + before him two wheels of</span><br /> +<span style="margin-left: 5em;">equal size, one + involved in the ring of the other.</span></p><br /> + +<p>15, <small>B</small>. "Son of man, set thy + face toward Jerusalem" (xxi. 2).<br /> +<span style="margin-left: 6em;">The prophet + before the gate of Jerusalem.</span></p><br /> + + +<h4>16. <span class="smcap">Daniel</span>.</h4> + +<p>16, <small>A</small>. "He hath shut the lions' + mouths" (vi. 22).<br /> +<span style="margin-left: 6em;">Daniel holding a book, + the lions treated as heraldic</span><br /> +<span style="margin-left: 5em;">supporters. The subject + is given with more</span><br /> +<span style="margin-left: 4em;">animation farther on in + the series (24, <small>B</small>).</span></p><br /> + +<p>16, <small>B</small>. "In the same hour + came forth fingers of a Man's hand" (v. 5).</p> +<span style="margin-left: 5em;">Belshazzar's feast + represented by the king alone,</span><br /> +<span style="margin-left: 4em;">seated at a small + oblong table. Beside him the youth</span><br /> +<span style="margin-left: 4em;">Daniel, looking + only fifteen or sixteen, graceful and</span><br /> +<span style="margin-left: 4em;">gentle, interprets. + At the side of the quatrefoil,</span><br /> +<span style="margin-left: 4em;">out of a small + wreath of cloud, comes a small bent</span><br /> +<span style="margin-left: 4em;">hand, writing, + as if with a pen upside down on a piece</span><br /> +<span style="margin-left: 4em;">of Gothic wall. +<a name="FNanchor_4-25_64" id="FNanchor_4-25_64"> +</a><a href="#Footnote_4-25_64" class="fnanchor">[4-25]</a></span><br /> + +<span style="margin-left: 5em;">For modern bombast + as opposed to old simplicity,</span><br /> +<span style="margin-left: 4em;">compare the + Belshazzar's feast of John Martin!</span><br /> + +<p><b>43</b>. The next subject begins the series of the minor prophets.</p> + +<h4>17. <span class="smcap">Hosea</span>.</h4> + +<p>17, <small>A</small>. "So I bought her to me + for fifteen pieces of silver and +<br /><a name="Link_2-13" id="Link_2-13"></a> + +<span style="margin-left: 4em;">an homer of barley" (iii. 2).</span><br /> +<span style="margin-left: 5em;">The prophet pouring + the grain and the silver into</span><br /> + +<span class="left"> +<a name="Page_123" id="Page_123">[Pg 123]</a></span> + +<span style="margin-left: 4em;">the lap of the woman, + "beloved of her friend." The </span><br /> +<span style="margin-left: 4em;">carved coins are each + wrought with the cross, and, I</span><br /> +<span style="margin-left: 4em;">believe, legend of the + French contemporary coin.</span></p><br /> + +<p>17, <small>B</small>. "So will I also be for thee" (iii. 3).<br /> +<a name="Link_2-20" id="Link_2-20"></a> + +<span style="margin-left: 5em;">He puts a ring + on her finger.</span></p><br /> + +<h4>18. <span class="smcap">Joel</span>.</h4> + +<p>18, <small>A</small>. The sun and moon + lightless (ii. 10).<br /> +<span style="margin-left: 5em;">The sun and + moon as two small flat pellets, up in</span><br /> +<span style="margin-left: 4em;">the external moulding.</span></p><br /> + +<p>18, <small>B</small>. The barked fig-tree and waste vine (i. 7).<br /> +<span style="margin-left: 5em;">Note the continual + insistence on the blight of vegetation</span><br /> +<span style="margin-left: 4em;">as a Divine + punishment, 19 <small>D</small>.</span></p><br /> + +<h4>19. <span class="smcap">Amos</span>.</h4> + +<p><i>To the front.</i></p> + +<p>19, <small>A</small>. "The Lord will cry from Zion" (i. 2).<br /> +<span style="margin-left: 5em;">Christ appears + with crossletted nimbus.</span></p><br /> + +<p>19, <small>B</small>. "The habitations of the + shepherds shall mourn" (i. 2).<br /> +<span style="margin-left: 5em;">Amos with the + shepherd's hooked or knotted staff,</span><br /> +<span style="margin-left: 4em;">and wicker-worked + bottle, before his tent. (Architecture</span><br /> +<span style="margin-left: 4em;">in right-hand + foil restored.)</span></p><br /> + +<p><i>Inside Porch.</i></p> + +<p>19, <small>C</small>. + The Lord with the mason's line (vii. 8).<br /> +<span style="margin-left: 5em;">Christ, again here, + and henceforward always, with</span><br /> +<span style="margin-left: 4em;">crosslet nimbus, + has a large trowel in His hand, which</span><br /> +<span style="margin-left: 4em;">He lays on the top + of a half-built wall. There seems</span><br /> +<span style="margin-left: 4em;">a line twisted + round the handle.</span></p><br /> + +<p>19, <small>D</small>. + The place where it rained not (iv. 7).<br /> +<span style="margin-left: 5em;">Amos is gathering + the leaves of the fruitless vine,</span><br /> +<span style="margin-left: 4em;">to feed the sheep, + who find no grass. One of the</span><br /> +<span style="margin-left: 4em;">finest of the reliefs.</span></p><br /> + +<h4>20. <span class="smcap">Obadiah</span>.</h4> + +<p><i>Inside Porch.</i></p> + +<p>20, <small>A</small>. + "I hid them in a cave" (1 Kings xviii. 13).<br /> +<span style="margin-left: 5em;">Three prophets + at the mouth of a well, to whom</span><br /> +<span style="margin-left: 4em;">Obadiah brings + loaves.</span></p><br /> + +<p><span class="left"> +<a name="Page_124" id="Page_124">[Pg 124]</a></span></p> + +<p>20, <small>B</small>. "He fell on his face" (xviii. 7).<br /> +<a name="Link_2-21" id="Link_2-21"></a> + +<span style="margin-left: 5em;">He kneels before Elijah, + who wears his rough mantle.</span></p><br /> + +<p><i>To the front.</i></p> + +<p>20, <small>C</small>. The captain of fifty.<br /> +<span style="margin-left: 5em;">Elijah (?) speaking + to an armed man under a tree.</span></p><br /> + +<p>20, <small>D</small>. The Messenger.<br /> +<span style="margin-left: 5em;">A messenger on his knees + before a king. I cannot</span><br /> + +<span style="margin-left: 4em;">interpret these two scenes + (20, <small>C</small> and 20, + <small>D</small>).</span><br /> + +<span style="margin-left: 4em;">The uppermost <i>may</i> mean + the dialogue of Elijah</span><br /> + +<span style="margin-left: 4em;">with the captains + (2 Kings i. 2), and the lower one,</span><br /> +<span style="margin-left: 4em;">the return of the + messengers (2 Kings i. 5).</span></p><br /> + +<h4>21. <span class="smcap">Jonah</span>.</h4> + +<p>21, <small>A</small>. Escaped from the sea.</p> + +<p>21, <small>B</small>. Under the gourd. A small + grasshopper-like beast<br /> +<span style="margin-left: 4em;">gnawing the gourd stem. + I should like to know</span><br /> +<span style="margin-left: 4em;">what insects <i>do</i> + attack the Amiens gourds. This may</span><br /> +<span style="margin-left: 4em;">be an entomological + study, for aught we know.</span></p><br /> + +<h4>22. <span class="smcap">Micah</span>.</h4> + +<p><i>To the front.</i></p> + +<p>22, <small>A</small>. The Tower of the Flock (iv. 8).<br /> +<span style="margin-left: 5em;">The tower is wrapped + in clouds, God appearing above it.</span></p><br /> + +<p>22, <small>B</small>. Each shall rest and "none + shall make them afraid" (iv. 4).<br /> +<span style="margin-left: 5em;">A man and his wife + "under his vine and fig-tree."</span></p><br /> + +<p><i>Inside Porch.</i></p> + +<p>22, <small>C</small>. "Swords into ploughshares" (iv. 3).<br /> +<span style="margin-left: 5em;">Nevertheless, two + hundred years after these medallions</span><br /> +<span style="margin-left: 4em;">were cut, the +sword manufacture had become a</span><br /> +<span style="margin-left: 4em;">staple in Amiens! + Not to her advantage.</span></p><br /> + +<p>22, <small>D</small>. "Spears into pruning-hooks" (iv. 3). + +<span class="left"> +<a name="Page_125" id="Page_125">[Pg 125]</a></span></p> + +<h4>23. <span class="smcap">Nahum</span>.</h4> + +<p><i>Inside Porch.</i></p> + +<p>23, <small>A</small>. "None shall look back" (ii. 8).</p> +<a name="Link_2-22" id="Link_2-22"></a> + + +<p>23, <small>B</small>. The Burden of Nineveh (i. I). +<a name="FNanchor_4-26_65" id="FNanchor_4-26_65"></a> +<a href="#Footnote_4-26_65" class="fnanchor">[4-26]</a></p> + +<p><i>To the front.</i></p> + +<p>23, <small>C</small>. "Thy Princes and thy great ones" (iii. 17).<br /> +<span style="margin-left: 5.5em;">23, <small>A, B</small>, + and <small>C</small>, are all incapable of sure interpretation. The</span><br /> +<span style="margin-left: 4.5em;">prophet in <small>A</small> + is pointing down to a little hill, said by</span><br /> +<span style="margin-left: 4.5em;">the Père Rozé + to be covered with grasshoppers. I can only copy</span><br /> +<span style="margin-left: 4.5em;">what he says of them.</span></p><br /> + +<p>23, <small>D</small>. "Untimely figs" (iii. 12).<br /> +<span style="margin-left: 5.5em;">Three people beneath + a fig-tree catch its falling</span><br /> +<span style="margin-left: 4.5em;">fruit in their mouths.</span></p><br /> + + +<h4>24. <span class="smcap">Habakkuk</span>.</h4> + +<p>24, <small>A</small>. "I will watch to see what + he will say unto me" (ii. 1).<br /> +<span style="margin-left: 5.5em;">The prophet is + writing on his tablet to Christ's dictation.</span></p><br /> + +<p>24, <small>B</small>. The ministry to Daniel.<br /> +<span style="margin-left: 5.5em;">The traditional + visit to Daniel. An angel carries</span><br /> +<span style="margin-left: 4.5em;">Habakkuk by the + hair of his head; the prophet</span><br /> +<span style="margin-left: 4.5em;">has a loaf of + bread in each hand. They break</span><br /> +<span style="margin-left: 4.5em;">through the + roof of the cave. Daniel is stroking one</span><br /> +<span style="margin-left: 4.5em;">young lion + on the back; the head of another is thrust</span><br /> +<span style="margin-left: 4.5em;">carelessly + under his arm. Another is gnawing</span><br /> +<span style="margin-left: 4.5em;">bones in the + bottom of the cave.</span></p><br /> + +<p><span class="left"> +<a name="Page_126" id="Page_126">[Pg 126]</a></span></p> + +<h4>25. <span class="smcap">Zephaniah</span>.</h4> +<a name="Link_2-7" id="Link_2-7"></a> + +<p><i>To the front.</i></p> + +<p>25, <small>A</small>. The Lord strikes Ethiopia (ii. 12).<br /> +<span style="margin-left: 5.5em;">Christ striking + a city with a sword. Note that all</span><br /> +<span style="margin-left: 4.5em;">violent actions + are in these bas-reliefs feebly or ludicrously</span><br /> +<span style="margin-left: 4.5em;">expressed; quiet + ones always right.</span></p><br /> + +<p>25, <small>B</small>. The beasts in Nineveh (ii. 15).<br /> +<span style="margin-left: 5.5em;">Very fine. All + kinds of crawling things among</span><br /> +<span style="margin-left: 4.5em;">the tottering + walls, and peeping out of their rents</span><br /> +<span style="margin-left: 4.5em;">and crannies. + A monkey sitting squat, developing</span><br /> +<span style="margin-left: 4.5em;">into a demon, + reverses the Darwinian theory.</span></p><br /> + +<p><i>Inside porch.</i></p> + +<p>25, <small>C</small>. The Lord visits Jerusalem (i. 12).<br /> +<span style="margin-left: 5.5em;">Christ passing + through the streets of Jerusalem,</span><br /> +<span style="margin-left: 4.5em;">with a lantern + in each hand.</span></p><br /> + +<p>25, <small>D</small>. The Hedgehog and Bittern +<a name="FNanchor_4-27_66" id="FNanchor_4-27_66"></a> +<a href="#Footnote_4-27_66" class="fnanchor">[4-27]</a> (ii. 14).<br /> +<span style="margin-left: 5.5em;">With a singing bird + in a cage in the window.</span></p><br /> + + +<h4>26. <span class="smcap">Haggai</span>.</h4> + +<p><i>Inside Porch.</i></p> + +<p>26, <small>A</small>. The houses of the princes, + <i>ornées de lambris</i> (i. 4).<br /> +<span style="margin-left: 5.5em;">A perfectly built + house of square stones gloomily</span><br /> +<span style="margin-left: 4.5em;">strong, the grating + (of a prison?) in front of foundation.</span></p><br /> + +<p>26, <small>B</small>. The Heaven is stayed from dew (i. 10).<br /> +<span style="margin-left: 5.5em;">The heavens as a + projecting mass, with stars, sun,</span><br /> +<span style="margin-left: 4.5em;">and moon on surface. + Underneath, two withered trees.</span></p><br /> + +<p><i>To the front.</i></p> + +<p>26, <small>C</small>. The Lord's temple desolate (i. 4).<br /> +<span style="margin-left: 5.5em;">The falling of the + temple, "not one stone left on</span><br /> +<span style="margin-left: 4.5em;">another," grandly + loose. Square stones again. Examine</span><br /> +<span style="margin-left: 4.5em;">the text (i. 6).</span></p><br /> + +<p><span class="left"> +<a name="Page_127" id="Page_127">[Pg 127]</a></span></p> + +<p>26, <small>D</small>. "Thus saith the Lord of Hosts" (i. 7).<br /> +<a name="Link_2-23" id="Link_2-23"></a> + +<span style="margin-left: 5.5em;">Christ pointing up + to His ruined temple.</span></p><br /> + +<h4>27. <span class="smcap">Zechariah</span>.</h4> + +<p>27, <small>A</small>. The lifting up of Iniquity (v. 6 to 9).<br /> +<span style="margin-left: 5.5em;">Wickedness in the Ephah.</span></p><br /> + +<p>27, <small>B</small>. "The angel that spake to me" (iv. 1).<br /> +<span style="margin-left: 5.5em;">The prophet almost + reclining, a glorious winged</span><br /> +<span style="margin-left: 4.5em;">angel hovering out + of cloud.</span></p><br /> + +<h4>28. <span class="smcap">Malachi</span>.</h4> + +<p>28, <small>A</small>. "Ye have wounded the Lord" + (ii. 17).<br /> +<span style="margin-left: 5.5em;">The priests are + thrusting Christ through with a</span><br /> +<span style="margin-left: 4.5em;">barbed lance, + whose point comes out at His back.</span></p><br /> + +<p>28, <small>B</small>. "This commandment is to <i>you</i>" (ii. 1).<br /> +<span style="margin-left: 5.5em;">In these panels, + the undermost is often introductory</span><br /> +<span style="margin-left: 4.5em;">to the one above, + an illustration of it. It is perhaps</span><br /> +<span style="margin-left: 4.5em;">chapter i. verse 6, + that is meant to be spoken here by</span><br /> +<span style="margin-left: 4.5em;">the sitting figure + of Christ, to the indignant priests.</span></p><br /> + +<p><b>44</b>. With this bas-relief terminates the series of sculpture in +illustration of Apostolic and Prophetic teaching, which constitutes +what I mean by the "Bible" of Amiens. But the two lateral porches +contain supplementary subjects necessary for completion of the +pastoral and traditional teaching addressed to her people in that day.</p> + +<p>The Northern Porch, dedicated to her first missionary St. Firmin, has +on its central pier his statue; above, on the flat field of the back +of the arch, the story of the finding of his body; on the sides of the +porch, companion saints and angels in the following order:— + +<span class="left"> +<a name="Page_128" id="Page_128">[Pg 128]</a></span></p> + + +<p>CENTRAL STATUE.</p> + +<p><span class="smcap">St. Firmin</span>.</p> + +<p><i>Southern (left) side.</i></p> + +<span style="margin-left: 2em;">41. St. Firmin the Confessor.</span><br /> +<span style="margin-left: 2em;">42. St. Domice.</span><br /> +<span style="margin-left: 2em;">43. St. Honoré.</span><br /> +<span style="margin-left: 2em;">44. St. Salve.</span><br /> +<span style="margin-left: 2em;">45. St. Quentin.</span><br /> +<span style="margin-left: 2em;">46. St. Gentian.</span><br /> + +<p><i>Northern (right) side.</i></p> + +<span style="margin-left: 2em;">47. St. Geoffroy.</span><br /> +<span style="margin-left: 2em;">48. An angel.</span><br /> +<span style="margin-left: 2em;">49. St. Fuscien, martyr.</span><br /> +<span style="margin-left: 2em;">50. St. Victoric, martyr.</span><br /> +<span style="margin-left: 2em;">51. An angel.</span><br /> +<span style="margin-left: 2em;">52. St. Ulpha.</span><br /> + +<p><b>45</b>. Of these saints, excepting St. Firmin and St. Honoré, of whom I +have already spoken,<a name="FNanchor_4-28_67" id="FNanchor_4-28_67"></a> +<a href="#Footnote_4-28_67" class="fnanchor">[4-28]</a> + St. Geoffroy is more real for us than the +rest; he was born in the year of the battle of Hastings, at Molincourt +in the Soissonais, and was Bishop of Amiens from 1104 to 1150. A man +of entirely simple, pure, and right life: one of the severest of +ascetics, but without gloom—always gentle and merciful. Many miracles +are recorded of him, but all indicating a tenour of life which was +chiefly miraculous by its justice and peace. Consecrated at Rheims, +and attended by a train of other bishops and nobles to his diocese, he +dismounts from his horse at St. Acheul, the place of St. Firmin's +first tomb, and walks barefoot to his cathedral, along the causeway +now so defaced: at another time he walks barefoot from Amiens to +Picquigny to ask from the Vidame of Amiens the freedom of the +Chatelain Adam. He maintained the privileges of the citizens, with +<span class="left"><a name="Page_129" id="Page_129">[Pg 129]</a></span> +the help of Louis le Gros, against the Count of Amiens, defeated him, +and razed his castle; nevertheless, the people not enough obeying him +in the order of their life, he blames his own weakness, rather than +theirs, and retires to the Grande Chartreuse, holding himself unfit to +be their bishop. The Carthusian superior questioning him on his +reasons for retirement, and asking if he had ever sold the offices of +the Church, the Bishop answered, "My father, my hands are pure of +simony, but I have a thousand times allowed myself to be seduced by +praise."</p> + +<p><b>46</b>. St. Firmin the Confessor was the son of the Roman senator who +received St. Firmin himself. He preserved the tomb of the martyr in +his father's garden, and at last built a church over it, dedicated to +our Lady of martyrs, which was the first episcopal seat of Amiens, at +St. Acheul, spoken of above. St. Ulpha was an Amienoise girl, who +lived in a chalk cave above the marshes of the Somme;—if ever Mr. +Murray provides you with a comic guide to Amiens, no doubt the +enlightened composer of it will count much on your enjoyment of the +story of her being greatly disturbed at her devotions by the frogs, +and praying them silent. You are now, of course, wholly superior to +such follies, and are sure that God cannot, or will not, so much as +shut a frog's mouth for you. Remember, therefore, that as He also now +leaves open the mouth of the liar, blasphemer, and betrayer, you must +shut your own ears against <i>their</i> voices as you can.</p> + +<p>Of her name, St. Wolf—or Guelph—see again Miss Yonge's Christian +names. Our tower of Wolf's stone, Ulverstone, and Kirk of Ulpha, are, +I believe, unconscious of Picard relatives.</p> + +<p><b>47</b>. The other saints in this porch are all in like manner provincial, +and, as it were, personal friends of the Amienois; and under them, the +quatrefoils represent the pleasant order of the guarded and hallowed +year—the zodiacal signs above, and labours of the months below; +<a name="Link_2-6" id="Link_2-6"></a> + +little differing from the constant representations of them—except in +the May: see below. The Libra also is a little unusual in the female + +<span class="left"> +<a name="Page_130" id="Page_130">[Pg 130]</a></span> + +figure holding the scales; the lion especially good-tempered—and the +'reaping' one of the most beautiful figures in the whole series of +sculptures; several of the others peculiarly refined and far-wrought. +In Mr. Kaltenbacher's photographs, as I have arranged them, the +bas-reliefs may be studied nearly as well as in the porch itself. +Their order is as follows, beginning with December, in the left-hand +inner corner of the porch:—</p> + +41. <span class="smcap">December</span>.—Killing + and scalding swine. Above, Capricorn<br /> +<a name="Link_2-26" id="Link_2-26"></a> + +<span style="margin-left: 3em;">with quickly diminishing tail; + I cannot make out</span><br /> +<span style="margin-left: 3em;">the accessories.</span><br /> + +42. <span class="smcap">January</span>.—Twin-headed, + obsequiously served. Aquarius<br /> +<span style="margin-left: 3em;">feebler than most of + the series.</span><br /> + +43. <span class="smcap">February</span>.—Very + fine; warming his feet and putting coals<br /> +<span style="margin-left: 3em;">on fire. Fish above, + elaborate but uninteresting.</span><br /> + +44. <span class="smcap">March</span>.—At work + in vine-furrows. Aries careful, but<br /> +<span style="margin-left: 3em;">rather stupid.</span><br /> + +45. <span class="smcap">April</span>.—Feeding + his hawk—very pretty. Taurus above<br /> +<span style="margin-left: 3em;">with charming leaves to eat.</span><br /> + +46. <span class="smcap">May</span>.—Very singularly, + a middle-aged man sitting under<br /> +<span style="margin-left: 3em;">the trees to hear the birds + sing; and Gemini above, a</span><br /> +<span style="margin-left: 3em;">bridegroom and bride. This + quatrefoil joins the interior</span><br /> +<span style="margin-left: 3em;">angle ones of Zephaniah.</span><br /> + +52. <span class="smcap">June</span>.—Opposite, joining + the interior angle ones of Haggai.<br /> +<span style="margin-left: 3em;">Mowing. Note the lovely + flowers sculptured all through the grass.</span><br /> +<span style="margin-left: 3em;">Cancer above, with his + shell superbly modelled.</span><br /> + +51. <span class="smcap">July</span>.—Reaping. + Extremely beautiful. The smiling lion<br /> +<span style="margin-left: 3em;">completes the evidence + that all the seasons and signs</span><br /> +<span style="margin-left: 3em;">are regarded as alike + blessing and providentially kind.</span><br /> + +50. <span class="smcap">August</span>.—Threshing. + Virgo above, holding a flower, her<br /> +<span style="margin-left: 3em;">drapery very modern and + confused for thirteenth-century work.</span><br /> + +49. <span class="smcap">September</span>.—I am not + sure of his action, whether pruning,<br /> +<span style="margin-left: 3em;">or in some way gathering + fruit from the full-leaved tree.</span><br /> +<span style="margin-left: 3em;">Libra above; charming.</span><br /> + +<div class="figcenter" style="width: 283px;"> +<a name="St._Mary" id="St._Mary"></a> +<img src="images/fig004.jpg" width="283" + height="407" alt="" title="" /> +</div> +<h3><span class="smcap">St. Mary.</span></h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<p><span class="left"> +<a name="Page_131" id="Page_131">[Pg 131]</a></span></p> + +48. <span class="smcap">October</span>.—Treading grapes. + Scorpio, a very traditional<br /> +<span style="margin-left: 3em;">and gentle form—forked + in the tail indeed, but stingless.</span><br /> + +47. <span class="smcap">November</span>.—Sowing, + with Sagittarius, half concealed<br /> +<a name="Link_2-27" id="Link_2-27"></a> + +<span style="margin-left: 3em;">when this photograph + was taken by the beautiful arrangements</span><br /> +<span style="margin-left: 3em;">always now going on for + some job or other in French</span><br /> +<span style="margin-left: 3em;">cathedrals:—they + never can let them alone for ten minutes.</span><br /> + +<p><b>48</b>. And now, last of all, if you care to see it, we will go into the +Madonna's porch—only, if you come at all, good Protestant feminine +reader—come civilly: and be pleased to recollect, if you have, in +known history, material for recollection, this (or if you cannot +recollect—be you very solemnly assured of this): that neither +Madonna-worship, nor Lady-worship of any sort, whether of dead ladies +or living ones, ever did any human creature any harm,—but that Money +worship, Wig worship, Cocked-Hat-and-Feather worship, Plate worship, +Pot worship and Pipe worship, have done, and are doing, a great +deal,—and that any of these, and all, are quite million-fold more +offensive to the God of Heaven and Earth and the Stars, than all the +absurdest and lovingest mistakes made by any generations of His simple +children, about what the Virgin-mother could, or would, or might do, +or feel for them.</p> + +<p><b>49</b>. And next, please observe this broad historical fact about the +three sorts of Madonnas.</p> + +<p>There is first the Madonna Dolorosa; the Byzantine type, and +Cimabue's. It is the noblest of all; and the earliest, in distinct +popular influence.<a name="FNanchor_4-29_68" id="FNanchor_4-29_68"></a> +<a href="#Footnote_4-29_68" class="fnanchor">[4-29]</a></p> + +<p>Secondly. The Madone Reine, who is essentially the Frank and Norman +one; crowned, calm, and full of power and gentleness. She is the one +represented in this porch.</p> + +<p><span class="left"> +<a name="Page_132" id="Page_132">[Pg 132]</a></span></p> + +<p>Thirdly. The Madone Nourrice, who is the Raphaelesque and generally +late and decadence one. She is seen here in a good French type in the +south transept porch, as before noticed. An admirable comparison will + be found instituted by M. Viollet le Duc +(the article 'Vierge,' in his dictionary, is altogether deserving of +the most attentive study) between this statue of the Queen-Madonna of +the southern porch and the Nurse-Madonna of the transept. I may +perhaps be able to get a photograph made of his two drawings, side by +side: but, if I can, the reader will please observe that he has a +little flattered the Queen, and a little vulgarized the Nurse, which +is not fair. The statue in this porch is in thirteenth-century style, +extremely good: but there is no reason for making any fuss about +it—the earlier Byzantine types being far grander.</p> + +<p><b>50</b>. The Madonna's story, in its main incidents, is told in the series +of statues round the porch, and in the quatrefoils below—several of +which refer, however, to a legend about the Magi to which I have not +had access, and I am not sure of their interpretation.</p> + +<p>The large statues are on the left hand, reading outwards as usual.</p> + +<span style="margin-left: 2em;">29. The Angel Gabriel.</span><br /> +<span style="margin-left: 2em;">30. Virgin Annunciate.</span><br /> +<span style="margin-left: 2em;">31. Virgin Visitant.</span><br /> +<span style="margin-left: 2em;">32. St. Elizabeth.</span><br /> +<span style="margin-left: 2em;">33. Virgin in Presentation.</span><br /> +<span style="margin-left: 2em;">34. St. Simeon.</span><br /> + +<p>On the right hand, reading outward,</p> + +<span style="margin-left: 2em;">35, 36, 37, The three Kings.</span><br /> +<span style="margin-left: 2em;">38. Herod.</span><br /> +<span style="margin-left: 2em;">39. Solomon.</span><br /> +<span style="margin-left: 2em;">40. The Queen of Sheba.</span><br /> + +<p><b>51</b>. I am not sure of rightly interpreting the introduction of these +two last statues: but I believe the idea of the designer was that +virtually the Queen Mary visited Herod when she sent, or had sent for +her, the Magi to tell him of her presence at Bethlehem: and the +contrast between Solomon's reception of the Queen of Sheba, and +Herod's driving out the Madonna into Egypt, is dwelt on throughout +this side of the porch, with their several consequences to the two + +<span class="left"> +<a name="Page_133" id="Page_133">[Pg 133]</a></span> + +Kings and to the world.</p> +<a name="Link_2-8" id="Link_2-8"></a> + + +<p>The quatrefoils underneath the great statues run as follows:</p> + +<p>29. Under Gabriel—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Daniel seeing the stone cut out without hands.</span><br /> +<a name="Link_2-24" id="Link_2-24"></a> + +<span style="margin-left: 3em;"><small>b</small>. + Moses and the burning bush.</span></p><br /> + +<p>30. Under Virgin Annunciate—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Gideon and the dew on the fleece.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + Moses with written law, retiring; Aaron, dominant,</span><br /> +<span style="margin-left: 9em;">points to his +budding rod.</span></p><br /> + +<p>31. Under Virgin Visitant—<br /> +<span style="margin-left: 3em;"><small>A</small>. + The message to Zacharias: "Fear not, for thy</span><br /> +<span style="margin-left: 9em;">prayer is heard."</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + The dream of Joseph: "Fear not to take unto thee</span><br /> +<span style="margin-left: 9em;">Mary thy wife." (?)</span></p><br /> + +<p>32. Under St. Elizabeth—<br /> +<span style="margin-left: 3em;"><small>A</small>. + The silence of Zacharias: "They perceived that he</span><br /> +<span style="margin-left: 9em;">had seen a vision + in the temple."</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + "There is none of thy kindred that is called by this</span><br /> +<span style="margin-left: 9em;">name." "He wrote + saying, His name is John."</span></p><br /> + +<p>33. Under Virgin in Presentation—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Flight into Egypt.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + Christ with the Doctors.</span></p><br /> + +<p>34. Under St. Simeon—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Fall of the idols in Egypt.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + The return to Nazareth.</span></p><br /> + +<p>These two last quatrefoils join the beautiful + <small>C</small> and <small>D</small> of Amos.</p> + +<p>Then on the opposite side, under the Queen of + Sheba, and joining the <small>A</small> +and <small>B</small> of Obadiah—</p> + +<p>40. <small>A</small>. Solomon + entertains the Queen of Sheba. The Grace cup.<br /> +<span style="margin-left: 3em;"><small>B</small>. + Solomon teaches the Queen of Sheba, "God is above."</span></p><br /> + +<p>39. Under Solomon—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Solomon on his throne of judgment.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + Solomon praying before his temple-gate.</span></p><br /> + +<p><span class="left"> +<a name="Page_134" id="Page_134">[Pg 134]</a></span></p> + +<p>38. Under Herod—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Massacre of Innocents.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + Herod orders the ship of the Kings to be burned.</span></p><br /> + +<p>37. Under the third King—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Herod inquires of the Kings.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + Burning of the ship.</span></p><br /> + +<p>36. Under the second King—<br /> +<span style="margin-left: 3em;"><small>A</small>. + Adoration in Bethlehem ?—not certain.</span><br /> +<span style="margin-left: 3em;"><small>B</small>. + The voyage of the Kings.</span></p><br /> + +<p>35. Under the first King—<br /> +<span style="margin-left: 3em;"><small>A</small>. + The Star in the East.</span><br /> +<a name="Link_2-25" id="Link_2-25"></a> + +<span style="margin-left: 3em;"><small>B</small>. + "Being warned in a dream that they should not return</span><br /> +<span style="margin-left: 9em;">to Herod."</span></p><br /> + +<p>I have no doubt of finding out in time the real sequence of these +subjects: but it is of little import,—this group of quatrefoils being +of less interest than the rest, and that of the Massacre of the +Innocents curiously illustrative of the incapability of the sculptor +to give strong action or passion.</p> + +<p>But into questions respecting the art of these bas-reliefs I do not +here attempt to enter. They were never intended to serve as more than +signs, or guides to thought. And if the reader follows this guidance +quietly, he may create for himself better pictures in his heart; and +at all events may recognize these following general truths, as their +united message.</p> + +<p><b>52</b>. First, that throughout the Sermon on this Amiens Mount, Christ +never appears, or is for a moment thought of, as the Crucified, nor as +the Dead: but as the Incarnate Word—as the present Friend—as the +Prince of Peace on Earth,—and as the Everlasting King in Heaven. What +His life <i>is</i>, what His commands <i>are</i>, and what His judgment <i>will +be</i>, are the things here taught: not what He once did, nor what He +once suffered, but what He is now doing—and what He requires us to +do. That is the pure, joyful, beautiful lesson of Christianity; and +the fall from that faith, and all the corruptions of its abortive +practice, may be summed briefly as the habitual contemplation of +Christ's death instead of His Life, and the substitution of His past +suffering for our present duty.</p> + +<p><span class="left"> +<a name="Page_135" id="Page_135">[Pg 135]</a></span></p> + +<p><b>53</b>. Then, secondly, though Christ bears not <i>His</i> cross, the mourning +prophets,—the persecuted apostles—and the martyred +disciples <i>do</i> bear theirs. For just as it is well for you to remember +what your undying Creator is <i>doing</i> for you—it is well for you +to remember what your dying fellow-creatures <i>have done:</i> the Creator +you may at your pleasure deny or defy—the Martyr you can only +forget; deny, you cannot. Every stone of this building is cemented +with his blood, and there is no furrow of its pillars that was not +ploughed by his pain.</p> + +<p><b>54</b>. Keeping, then, these things in your heart, look back now to the +central statue of Christ, and hear His message with understanding. He +holds the Book of the Eternal Law in His left hand; with His right He +blesses,—but blesses on condition. "This do, and thou shalt live"; +nay, in stricter and more piercing sense, This <i>be</i> and thou shalt +live: to show Mercy is nothing—thy soul must be full of mercy; to be +pure in act is nothing—thou shalt be pure in heart also.</p> + +<p>And with this further word of the unabolished law—"This if thou do +<i>not</i>, this if thou art not, thou shalt die."</p> + +<p><b>55</b>. Die (whatever Death means)—totally and irrevocably. There is no +word in thirteenth-century Theology of the pardon (in our modern +sense) of sins; and there is none of the Purgatory of them. Above that +image of Christ with us, our Friend, is set the image of Christ over +us, our Judge. For this present life—here is His helpful Presence. +After this life—there is His coming to take account of our deeds, and +of our desires in them; and the parting asunder of the Obedient from +the Disobedient, of the Loving from the Unkind, with no hope given to +the last of recall or reconciliation. I do not know what commenting or +softening doctrines were written in frightened minuscule by the +Fathers, or hinted in hesitating whispers by the prelates of the early +Church. But I know that the language of every graven stone and every +glowing window,—of things daily seen and universally understood by +the people, was absolutely and alone, this teaching of Moses from +Sinai in the beginning, and of St. John from Patmos in the end, of the +Revelation of God to Israel. + +<span class="left"> +<a name="Page_136" id="Page_136">[Pg 136]</a></span> + +This it was, simply—sternly—and continually, for the great three +hundred years of Christianity in her strength (eleventh, twelfth, and +thirteenth centuries), and over the whole breadth and depth of her +dominion, from Iona to Cyrene,—and from Calpe to Jerusalem. At what +time the doctrine of Purgatory was openly accepted by Catholic +Doctors, I neither know nor care to know. It was first formalized by +Dante, but never accepted for an instant by the sacred artist teachers +of his time—or by those of any great school or time whatsoever. +<a name="FNanchor_4-30_69" id="FNanchor_4-30_69"></a> +<a href="#Footnote_4-30_69" class="fnanchor">[4-30]</a></p> + +<span class="left"> +<a name="Page_137" id="Page_137">[Pg 137]</a></span> + +<p><b>56</b>. Neither do I know nor care to know—at what time the notion of +Justification by Faith, in the modern sense, first got itself +distinctively fixed in the minds of the heretical sects and schools of +the North. Practically its strength was founded by its first authors +on an asceticism which differed from monastic rule in being only able +to destroy, never to build; and in endeavouring to force what severity +it thought proper for itself on everybody else also; and so striving +to make one artless, letterless, and merciless monastery of all the +world. Its virulent effort broke down amidst furies of reactionary +dissoluteness and disbelief, and remains now the basest of popular +solders and plasters for every condition of broken law and bruised +conscience which interest can provoke, or hypocrisy disguise.</p> + +<p><b>57</b>. With the subsequent quarrels between the two great sects of the +corrupted church, about prayers for the Dead, Indulgences to the +Living, Papal supremacies, or Popular liberties, no man, woman, or +child need trouble themselves in studying the history of Christianity: +they are nothing but the squabbles of men, and laughter of fiends +among its ruins. The Life, and Gospel, and Power of it, are all +written in the mighty works of its true believers: in Normandy and +Sicily, on river islets of France and in the river glens of England, +on the rocks of Orvieto, and by the sands of Arno. But of all, the +simplest, completest, and most authoritative in its lessons to the +active mind of North Europe, is this on the foundation stones of +Amiens.</p> + +<p><b>58</b>. Believe it or not, reader, as you will: understand only how +thoroughly it <i>was</i> once believed; and that all beautiful things were +made, and all brave deeds done in the strength of it—until what we + +<span class="left"> +<a name="Page_138" id="Page_138">[Pg 138]</a></span> + +may call 'this present time,' in which it is gravely asked whether +Religion has any effect on morals, by persons who have essentially no +idea whatever of the meaning of either Religion or Morality.</p> + +<p>Concerning which dispute, this much perhaps you may have the patience +finally to read, as the Flèche of Amiens fades in the distance, and +your carriage rushes towards the Isle of France, which now exhibits +the most admired patterns of European Art, intelligence, and +behaviour.</p> + +<p><b>59</b>. All human creatures, in all ages and places of the world, who have +had warm affections, common sense, and self-command, have been, and +are, Naturally Moral. Human nature in its fulness is necessarily +Moral,—without Love, it is inhuman, without sense, +<a name="FNanchor_4-31_70" id="FNanchor_4-31_70"></a> +<a href="#Footnote_4-31_70" class="fnanchor">[4-31]</a> +inhuman,—without discipline, inhuman.</p> + +<p>In the exact proportion in which men are bred capable of these things, +and are educated to love, to think, and to endure, they become +noble,—live happily—die calmly: are remembered with perpetual +honour by their race, and for the perpetual good of it. All wise men know +and have known these things, since the form of man was separated from the +dust. The knowledge and enforcement of them have nothing to do with +religion: a good and wise man differs from a bad and idiotic one, +simply as a good dog from a cur, and as any manner of dog from a wolf +or a weasel. And if you are to believe in, or preach without half +believing in, a spiritual world or law—only in the hope that whatever +you do, or anybody else does, that is foolish or beastly, may be in +them and by them mended and patched and pardoned and worked up again +as good as new—the less you believe in—and most solemnly, the less +you talk about—a spiritual world, the better.</p> + +<p><b>60</b>. But if, loving well the creatures that are like yourself, you feel +that you would love still more dearly, creatures better than +yourself—were they revealed to you;—if striving with all your might + +<span class="left"> +<a name="Page_139" id="Page_139">[Pg 139]</a></span> + +to mend what is evil, near you and around, you would fain look for a +day when some Judge of all the Earth shall wholly do right, and the +little hills rejoice on every side; if, parting with the companions +that have given you all the best joy you had on Earth, you desire ever +to meet their eyes again and clasp their hands,—where eyes shall no +more be dim, nor hands fail;—if, preparing yourselves to lie down +beneath the grass in silence and loneliness, seeing no more beauty, +and feeling no more gladness—you would care for the promise to you of +a time when you should see God's light again, and know the things you +have longed to know, and walk in the peace of everlasting +Love—<i>then</i>, the Hope of these things to you is religion, the +Substance of them in your life is Faith. And in the power of them, it +is promised us, that the kingdoms of this world shall yet become the +kingdoms of our Lord and of His Christ.</p> + + + +<hr style="width: 65%;" /> +<h4><a name="Notes_to_Chapter_IV" id="Notes_to_Chapter_IV"> +</a>Notes to Chapter IV:</h4> + + +<div class="footnote"><p> +<a name="Footnote_4-1_40" id="Footnote_4-1_40"></a> +<a href="#FNanchor_4-1_40"><span class="label">[4-1]</span></a> + Of French Architecture, accurately, in the place quoted, +"Dictionary of Architecture," vol. i. p. 71; but in the article +"Cathédrale," it is called + (vol. ii. p. 330) "l'église <i>ogivale</i> +par excellence."</p></div> + +<div class="footnote"><p> +<a name="Footnote_4-2_41" id="Footnote_4-2_41"></a> +<a href="#FNanchor_4-2_41"><span class="label">[4-2]</span></a> + It was a universal principle with the French builders of the great +ages to use the stones of their quarries as they lay in the bed; if +the beds were thick, the stones were used of their full +thickness—if thin, of their necessary thinness, adjusting them +with beautiful care to directions of thrust and weight. The natural +blocks were never sawn, only squared into fitting, the whole native +strength and crystallization of the stone being thus kept +unflawed—"<i>ne dédoublant jamais</i> une pierre. Cette +méthode est excellente, elle conserve à la pierre toute +sa force naturelle,—tous ses moyens de résistance." See +M. Viollet le Duc, Article "Construction" (Matériaux), vol. iv. +p. 129. He adds the very notable fact that, <i>to this day, in seventy +departments of France, the use of the stone-saw is unknown</i>.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-3_42" id="Footnote_4-3_42"></a> +<a href="#FNanchor_4-3_42"><span class="label">[4-3]</span></a> + The philosophic reader is quite welcome to 'detect' and 'expose' as +many carnal motives as he pleases, besides the good +ones,—competition with neighbour Beauvais—comfort to +sleepy heads—solace to fat sides, and the like. He will find at +last that no quantity of competition or comfort-seeking will do +anything the like of this carving now;—still less his own +philosophy, whatever its species: and that it was indeed the little +mustard seed of faith in the heart, with a very notable quantity of +honesty besides in the habit and disposition, that made all the rest +grow together for good.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-4_43" id="Footnote_4-4_43"></a> +<a href="#FNanchor_4-4_43"><span class="label">[4-4]</span></a> + Arnold Boulin, master-joiner (menuisier) at Amiens, solicited the +enterprise, and obtained it in the first months of the year 1508. A +contract was drawn and an agreement made with him for the construction +of one hundred and twenty stalls with historical subjects, high +backings, crownings, and pyramidal canopies. It was agreed that the +principal executor should have seven sous of Tournay (a little less +than the sou of France) a day, for himself and his apprentice, +(threepence a day the two—say a shilling a week the master, and +sixpence a week the man,) and for the superintendence of the whole +work, twelve crowns a year, at the rate of twenty-four sous the crown; +(<i>i.e.</i>, twelve shillings a year). The salary of the simple workman +was only to be three sous a day. For the sculptures and histories of +the seats, the bargain was made separately with Antoine Avernier, +image-cutter, residing at Amiens, at the rate of thirty-two sous +(sixteen pence) the piece. Most of the wood came from Clermont en +Beauvoisis, near Amiens; the finest, for the bas-reliefs, from +Holland, by St. Valery and Abbeville. The Chapter appointed four of +its own members to superintend the work: Jean Dumas, Jean Fabres, +Pierre Vuaille, and Jean Lenglaché, to whom my authors (canons +both) attribute the choice of subjects, the placing of them, and the +initiation of the workmen 'au sens véritable et plus +élevé de la Bible ou des legendes, et portant quelque +fois le simple savoir-faire de l'ouvrier jusqu'à la hauteur du +génie du théologien.'</p> + +<p>Without pretending to apportion the credit of savoir-faire and +theology in the business, we have only to observe that the whole +company, master, apprentices, workmen, image-cutter, and four canons, +got well into traces, and set to work on the 3rd of July, 1508, in the +great hall of the évêché, which was to be the +workshop and studio during the whole time of the business. In the +following year, another menuisier, Alexander Huet, was associated with +the body, to carry on the stalls on the right hand of the choir, while +Arnold Boulin went on with those on the left. Arnold, leaving his new +associate in command for a time, went to Beauvais and St. Riquier, to +see the woodwork there; and in July of 1511 both the masters went to +Rouen together, 'pour étudier les chaires de la +cathédrale.' The year before, also, two Franciscans, monks of +Abbeville, 'expert and renowned in working in wood,' had been called +by the Amiens chapter to give their opinion on things in progress, and +had each twenty sous for his opinion, and travelling expenses.</p> + +<p>In 1516, another and an important name appears on the +accounts,—that of Jean Trupin, 'a simple workman at the wages of +three sous a day,' but doubtless a good and spirited carver, whose +true portrait it is without doubt, and by his own hand, that forms the +elbow-rest, of the 85th stall (right hand, nearest apse), beneath +which is cut his name JHAN TRUPIN, and again under the 92nd stall, +with the added wish, 'Jan Trupin, God take care of thee' (<i>Dieu te +pourvoie</i>).</p> + +<p>The entire work was ended on St. John's Day, 1522, without (so far as +we hear) any manner of interruption by dissension, death, dishonesty, +or incapacity, among its fellow-workmen, master or servant. And the +accounts being audited by four members of the Chapter, it was found +that the total expense was 9488 livres, 11 sous, and 3 obols +(décimes), or 474 napoleons, 11 sous, 3 décimes of +modern French money, or roughly four hundred sterling English pounds.</p> + +<p>For which sum, you perceive, a company of probably six or eight good +workmen, old and young, had been kept merry and busy for fourteen +years; and this that you see—left for substantial result and gift to +you.</p> + +<p>I have not examined the carvings so as to assign, with any decision, +the several masters' work; but in general the flower and leaf design +in the traceries will be by the two head menuisiers, and their +apprentices; the elaborate Scripture histories by Avernier, with +variously completing incidental grotesque by Trupin; and the joining +and fitting by the common workmen. No nails are used,—all is +morticed, and so beautifully that the joints have not moved to this +day, and are still almost imperceptible. The four terminal pyramids +'you might take for giant pines forgotten for six centuries on the +soil where the church was built; they might be looked on at first as a +wild luxury of sculpture and hollow traceries—but examined in +analysis they are marvels of order and system in construction, uniting +all the lightness, strength, and grace of the most renowned spires in +the last epoch of the Middle ages.'</p> + +<p>The above particulars are all extracted—or simply translated, out of +the excellent description of the "Stalles et les Clôtures du Chœur" +of the Cathedral of Amiens, by MM. les Chanoines Jourdain et Duval +(Amiens, Vv. Alfred Caron, 1867). The accompanying lithographic +outlines are exceedingly good, and the reader will find the entire +series of subjects indicated with precision and brevity, both for the +woodwork and the external veil of the choir, of which I have no room +to speak in this traveller's summary.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-5_44" id="Footnote_4-5_44"></a> +<a href="#FNanchor_4-5_44"><span class="label">[4-5]</span></a> + The strongest and finally to be defended part of the +earliest city was on this height.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-6_45" id="Footnote_4-6_45"></a> +<a href="#FNanchor_4-6_45"><span class="label">[4-6]</span></a> + See, however, pages 32 and 130 (§§ 36, 112-114) of the +octavo edition of 'The Two Paths.'</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-7_46" id="Footnote_4-7_46"></a> +<a href="#FNanchor_4-7_46"><span class="label">[4-7]</span></a> + At St. Acheul. See the first chapter of this book, and +the "Description Historique de la Cathédrale d'Amiens," by A. P. M. +Gilbert. 8vo, Amiens, 1833, pp. 5-7.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-8_47" id="Footnote_4-8_47"></a> +<a href="#FNanchor_4-8_47"><span class="label">[4-8]</span></a> + Feud, Saxon faedh, low Latin Faida (Scottish 'fae,' +English 'foe,' derivative), Johnson. Remember also that the root of +Feud, in its Norman sense of land-allotment, is <i>foi</i>, not <i>fee</i>, +which Johnson, old Tory as he was, did not observe—neither in general +does the modern Antifeudalist.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-9_48" id="Footnote_4-9_48"></a> +<a href="#FNanchor_4-9_48"><span class="label">[4-9]</span></a><br /> +<span style="margin-left: 12em;">"Tu quoque, magnam</span><br /> +<span style="margin-left: 2em;">Partem opere in tanto, + sineret dolor, Icare, haberes,</span><br /> +<span style="margin-left: 2em;">Bis conatus erat casus + effingere in auro,—</span><br /> +<span style="margin-left: 2em;">Bis patriæ + cecidere manus."</span><br /></p> + +<p>There is, advisedly, no pathos allowed in primary sculpture. Its +heroes conquer without exultation, and die without sorrow.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-10_49" id="Footnote_4-10_49"></a> +<a href="#FNanchor_4-10_49"><span class="label">[4-10]</span></a> + See 'Fors Clavigera,' Letter LXI., p. 22.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-11_50" id="Footnote_4-11_50"></a> +<a href="#FNanchor_4-11_50"><span class="label">[4-11]</span></a> + Thus, the command to the children of Israel "that they go forward" is +to their own wills. They obeying, the sea retreats, <i>but not before</i> +they dare to advance into it. <i>Then</i>, the waters are a wall unto them, +on their right hand and their left.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-12_51" id="Footnote_4-12_51"></a> +<a href="#FNanchor_4-12_51"><span class="label">[4-12]</span></a> + The original is written in Latin only. "Supplico tibi, Domine, Pater +et Dux rationis nostræ, ut nostræ Nobilitatis recordemur, +quâ tu nos ornasti: et ut tu nobis presto sis, ut iis qui per +sese moventur; ut et a Corporis contagio, Brutorumque affectuum +repurgemur, eosque superemus, atque regamus; et, sicut decet, pro +instruments iis utamur. Deinde, ut nobis adjuncto sis; ad accuratam +rationis nostræ correctionem, et conjunctionem cum iis qui +verè sunt, per lucem veritatis. Et tertium, Salvatori supplex +oro, ut ab oculis animorum nostrorum caliginem prorsus abstergas; ut +norimus bene, qui Deus, aut Mortalis habendus. Amen."</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-13_52" id="Footnote_4-13_52"></a> +<a href="#FNanchor_4-13_52"><span class="label">[4-13]</span></a> + Viollet le Duc, vol. viii., p. 256. He adds: "L'une d'elles est comme +art" (meaning general art of sculpture), "un monument du premier +ordre;" but this is only partially true—also I find a note in M. +Gilbert's account of them, p. 126: "Les deux doigts qui manquent, +à la main droite de l'évêque Gaudefroi paraissent +être un défaut survenu à la fonte." See further, +on these monuments, and those of St. Louis' children, Viollet le Duc, +vol, ix., pp. 61, 62.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-14_53" id="Footnote_4-14_53"></a> +<a href="#FNanchor_4-14_53"><span class="label">[4-14]</span></a> + I steal again from the Abbé Rozé the two +inscriptions,—with his introductory notice of the evilly-inspired +interference with them.</p> + +<p>"La tombe d'Evrard de Fouilloy, (died 1222,) coulée en bronze +en plein-relief, était supportée dès le principe, +par des monstres engagés dans une maçonnerie remplissant +le dessous du monument, pour indiquer que cet évêque +avait posé les fondements de la Cathédrale. Un +<i>architecte malheureusement inspiré</i> a osé arracher la +maçonnerie, pour qu'on ne vit plus la main du prélat +fondateur, à la base de l'édifice.</p> + +<p>"On lit, sur la bordure, l'inscription suivante en beaux +caractères du XIII<sup>e</sup> siècle:</p> + +<p><br /> +<span style="margin-left: 2em;">"'Qui populum pavit, + qui fundamēta locavit</span><br /> +<span style="margin-left: 2em;">Huiūs structure, + cuius fuit urbs data cure</span><br /> +<span style="margin-left: 2em;">Hic redolens nardus, + famâ requiescit Ewardus,</span><br /> +<span style="margin-left: 2em;">Vir pius ahflictis, + vidvis tutela, relictis</span><br /> +<span style="margin-left: 2em;">Custos, quos poterat + recreabat munere; vbis,</span><br /> +<span style="margin-left: 2em;">Mitib agnus erat, + tumidis leo, lima supbis.'</span><br /></p> + +<p>"Geoffrey d'Eu (died 1237) est représenté comme son +prédécesseur en habits épiscopaux, mais le +dessous du bronze supporté par des chimères est +évidé, ce prélat ayant élevé +l'édifice jusqu'aux voûtes. Voici la légende +gravée sur la bordure:</p> + +<p><br /> +<span style="margin-left: 2em;">"'Ecce premunt + humile Gaufridi membra cubile.</span><br /> +<span style="margin-left: 2em;">Seu minus aut + simile nobis parat omnibus ille;</span><br /> +<span style="margin-left: 2em;">Quem laurus gemina + decoraverat, in medicinâ</span><br /> +<span style="margin-left: 2em;">Lege qū divina, + decuerunt cornua bina;</span><br /> +<span style="margin-left: 2em;">Clare vir Augensis, + quo sedes Ambianensis</span><br /> +<span style="margin-left: 2em;">Crevit in imensis; + in cœlis auctus, Amen, sis.'</span><br /></p> + +<p>Tout est à étudier dans ces deux monuments; tout y est +d'un haut intérêt, quant au dessin, à la +sculpture, à l'agencement des ornements et des draperies."</p> + +<p>In saying above that Geoffroy of Eu returned thanks in the Cathedral +for its completion, I meant only that he had brought at least the +choir into condition for service: "Jusqu'aux voûtes" may or may +not mean that the vaulting was closed.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-15_54" id="Footnote_4-15_54"></a> +<a href="#FNanchor_4-15_54"><span class="label">[4-15]</span></a> + The horizontal lowest part of the moulding between the +northern and central porch is old. Compare its roses with the new ones +running round the arches above—and you will know what 'Restoration' +means.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-16_55" id="Footnote_4-16_55"></a> +<a href="#FNanchor_4-16_55"><span class="label">[4-16]</span></a> + See now the plan at the end of this chapter.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-17_56" id="Footnote_4-17_56"></a> +<a href="#FNanchor_4-17_56"><span class="label">[4-17]</span></a> + See my abstract of the history of Barbarossa and +Alexander, in 'Fiction, Fair and Foul,' '<i>Nineteenth Century</i>,' +November, 1880, pp. 752 <i>seq.</i></p></div> + +<div class="footnote"> +<p><a name="Footnote_4-18_57" id="Footnote_4-18_57"></a> +<a href="#FNanchor_4-18_57"><span class="label">[4-18]</span></a> + See account, and careful drawing of it, in Viollet le +Duc—article "Christ," Dict. of Architecture, iii. 245.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-19_58" id="Footnote_4-19_58"></a> +<a href="#FNanchor_4-19_58"><span class="label">[4-19]</span></a> + See the circle of the Powers of the Heavens in the +Byzantine rendering. I. Wisdom; II. Thrones; III. Dominations; IV. +Angels; V. Archangels; VI. Virtues; VII. Potentates; VIII. Princes; +IX. Seraphim. In the Gregorian order, (Dante, Par. xxviii., Cary's +note,) the Angels and Archangels are separated, giving altogether nine +orders, but not ranks. Note that in the Byzantine circle the cherubim +are first, and that it is the strength of the Virtues which calls on +the dead to rise ('St. Mark's Rest,' p. 97, and pp. 158-159).</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-20_59" id="Footnote_4-20_59"></a> +<a href="#FNanchor_4-20_59"><span class="label">[4-20]</span></a> + The modern slang name for a priest, among the mob of +France, is a 'Pax Vobiscum,' or shortly, a Vobiscum.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-21_60" id="Footnote_4-21_60"></a> +<a href="#FNanchor_4-21_60"><span class="label">[4-21]</span></a> + See the Septuagint version.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-22_61" id="Footnote_4-22_61"></a> +<a href="#FNanchor_4-22_61"><span class="label">[4-22]</span></a> + For a list of the photographs of the quatrefoils +described in this chapter, see the appendices at the end of this +volume.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-23_62" id="Footnote_4-23_62"></a> +<a href="#FNanchor_4-23_62"><span class="label">[4-23]</span></a> + In the cathedral of Laon there is a pretty compliment +paid to the oxen who carried the stones of its tower to the hill-top +it stands on. The tradition is that they harnessed themselves,—but +tradition does not say how an ox can harness himself even if he had a +mind. Probably the first form of the story was only that they went +joyfully, "lowing as they went." But at all events their statues are +carved on the height of the tower, eight, colossal, looking from its +galleries across the plains of France. See drawing in Viollet le Duc, +under article "Clocher."</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-24_63" id="Footnote_4-24_63"></a> +<a href="#FNanchor_4-24_63"><span class="label">[4-24]</span></a> + For the sake of comparing the pollution, and reversal of its once +glorious religion, in the modern French mind, it is worth the reader's +while to ask at M. Goyer's (Place St. Denis) for the 'Journal de St. +Nicholas' for 1880, and look at the 'Phénix,' as drawn on p. +610. The story is meant to be moral, and the Phœnix there +represents Avarice, but the entire destruction of all sacred and +poetical tradition in a child's mind by such a picture is an +immorality which would neutralize a year's preaching. To make it worth +M. Goyer's while to show you the number, buy the one with 'les +conclusions de Jeanie' in it, p. 337: the church scene (with dialogue) +in the text is lovely.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-25_64" id="Footnote_4-25_64"></a> +<a href="#FNanchor_4-25_64"><span class="label">[4-25]</span></a> + I fear this hand has been broken since I described it; +at all events, it is indistinguishably shapeless in the photograph +(No. 9 of the series).</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-26_65" id="Footnote_4-26_65"></a> +<a href="#FNanchor_4-26_65"><span class="label">[4-26]</span></a> + The statue of the prophet, above, is the grandest of the entire +series; and note especially the "diadema" of his own luxuriant hair +plaited like a maiden's, indicating the Achillean force of this most +terrible of the prophets. (Compare 'Fors Clavigera,' Letter LXV., page +157.) For the rest, this long flowing hair was always one of the +insignia of the Frankish kings, and their way of dressing both hair +and beard may be seen more nearly and definitely in the +angle-sculptures of the long font in the north transept, the most +interesting piece of work in the whole cathedral, in an antiquarian +sense, and of much artistic value also. (See ante chap. ii. p. 45.)</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-27_66" id="Footnote_4-27_66"></a> +<a href="#FNanchor_4-27_66"><span class="label">[4-27]</span></a> + See ante p. 117, note.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-28_67" id="Footnote_4-28_67"></a> +<a href="#FNanchor_4-28_67"><span class="label">[4-28]</span></a> + See ante Chap. I., pp. 5-6, for the history of St. Firmin, and for St. +Honoré p. 95, § 8 of this chapter, with the reference +there given.</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-29_68" id="Footnote_4-29_68"></a> +<a href="#FNanchor_4-29_68"><span class="label">[4-29]</span></a> + See the description of the Madonna of Murano, in second +volume of 'Stones of Venice.'</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-30_69" id="Footnote_4-30_69"></a> +<a href="#FNanchor_4-30_69"><span class="label">[4-30]</span></a> + The most authentic foundations of the Purgatorial scheme +in art-teaching are in the renderings, subsequent to the thirteenth +century, of the verse "by which also He went and preached unto the +spirits in prison," forming gradually into the idea of the deliverance +of the waiting saints from the power of the grave.</p> + +<p>In literature and tradition, the idea is originally, I believe, +Platonic; certainly not Homeric. Egyptian possibly—but I have read +nothing yet of the recent discoveries in Egypt. Not, however, quite +liking to leave the matter in the complete emptiness of my own +resources, I have appealed to my general investigator, Mr. Anderson +(James R.), who writes as follows:—</p> + +<p>"There is no possible question about the doctrine and universal +inculcation of it, ages before Dante. Curiously enough, though, the +statement of it in the Summa Theologiæ as we have it is a later +insertion; but I find by references that St. Thomas teaches it +elsewhere. Albertus Magnus developes it at length. If you refer to the +'Golden Legend' under All Souls' Day, you will see how the idea is +assumed as a commonplace in a work meant for popular use in the +thirteenth century. St. Gregory (the Pope) argues for it (Dial. iv. +38) on two scriptural quotations: (1), the sin that is forgiven +neither in hôc sæculo <i>nor in that which is to come</i>, and +(2), the fire which shall try every man's work. I think Platonic +philosophy and the Greek mysteries must have had a good deal to do +with introducing the idea originally; but with them—as to +Virgil—it was part of the Eastern vision of a circling stream of +life from which only a few drops were at intervals tossed to a +definitely permanent Elysium or a definitely permanent Hell. It suits +that scheme better than it does the Christian one, which attaches +ultimately in all cases infinite importance to the results of life in +hôc sæculo.</p> + +<p>"Do you know any representation of Heaven or Hell unconnected with the +Last Judgment? I don't remember any, and as Purgatory is by that time +past, this would account for the absence of pictures of it.</p> + +<p>"Besides, Purgatory precedes the Resurrection—there is continual +question among divines what manner of purgatorial fire it may be that +affects spirits separate from the body—perhaps Heaven and Hell, as +opposed to Purgatory, were felt to be picturable because not only +spirits, but the risen bodies too are conceived in them.</p> + +<p>"Bede's account of the Ayrshire seer's vision gives Purgatory in words +very like Dante's description of the second stormy circle in Hell; and +the angel which ultimately saves the Scotchman from the fiends comes +through hell, 'quasi fulgor stellæ micantis inter +tenebras'—'qual sul presso del mattino Per gli grossi vapor +Marte rosseggia.' Bede's name was great in the middle ages. Dante +meets him in Heaven, and, I like to hope, may have been helped by the +vision of my fellow-countryman more than six hundred years before."</p></div> + +<div class="footnote"> +<p><a name="Footnote_4-31_70" id="Footnote_4-31_70"></a> +<a href="#FNanchor_4-31_70"><span class="label">[4-31]</span></a> + I don't mean æsthesis,—but [Greek: nous], if you <i>must</i> +talk in Greek slang.</p></div> + +<p><span class="left"> +<a name="Page_140" id="Page_140">[Pg 140]</a></span></p> + +<div class="figcenter" style="width: 853px;"> +<a name="Plan_of_the_West_Porches" id="Plan_of_the_West_Porches"></a> +<img src="images/fig005.png" width="853" + height="529" alt="diagram of the porches of Amiens, named St. Firmin, David, and Madonna" title="" /> +</div> +<h3><span class="smcap">Plan of the West Porches</span></h3> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<p><span class="left"> +<a name="Page_142" id="Page_142">[Pg 142]</a></span></p> + +<hr style="width: 65%;" /> +<h2><a name="APPENDICES" id="APPENDICES"></a>APPENDICES.</h2> + + +<p>I. <span class="smcap"> +Chronological List of the Principal Events Referred to in +the 'Bible of Amiens.'</span></p> + +<p>II. <span class="smcap"> +References Explanatory of the Photographs illustrating +Chapter IV.</span></p> + +<p>III. <span class="smcap"> +General Plan of 'Our Fathers have told us.'</span></p> + +<p><span class="left"> +<a name="Page_143" id="Page_143">[Pg 143]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="Appendix_I" id="Appendix_I"></a>APPENDIX I.</h2> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<h3><i>CHRONOLOGICAL LIST OF THE PRINCIPAL EVENTS +REFERRED TO IN THE 'BIBLE OF AMIENS.'</i></h3> + +<table border="0" width="100%" + cellpadding="4" cellspacing="0" summary=""> +<tr> + <td>A.D.</td> + <td> </td> + <td>PAGE</td> +</tr> +<tr> + <td>250.</td> + <td>Rise of the Franks</td> + <td> +<a href="#Link_1-3" class="lanchor">33</a></td> +</tr> +<tr> + <td>301</td> + <td>St. Firmin comes to Amiens</td> + <td> +<a href="#Link_1-4" class="lanchor">5</a></td> +</tr> +<tr> + <td>332</td> + <td>St. Martin</td> + <td> +<a href="#Link_1-5" class="lanchor">15</a></td> +</tr> +<tr> + <td>345</td> + <td>St. Jerome born</td> + <td> + +<a href="#Link_1-6" class="lanchor">75</a></td> +</tr> +<tr> + <td>350</td> + <td>First church at Amiens, over St. Firmin's grave</td> + <td> +<a href="#Link_1-7" class="lanchor">99</a></td> +</tr> +<tr> + <td>358</td> + <td>Franks defeated by Julian near Strasburg</td> + <td> +<a href="#Link_1-8" class="lanchor">44</a></td> +</tr> +<tr> + <td>405</td> + <td>St. Jerome's Bible</td> + <td> +<a href="#Link_1-9" class="lanchor">50</a></td> +</tr> +<tr> + <td>420</td> + <td>St. Jerome dies</td> + <td><a name="Lanchor_1-10" id="Lanchor_1-10"></a> +<a href="#Link_1-10" class="lanchor">78 seq</a></td> +</tr> +<tr> + <td>421</td> + <td>St. Genevieve born. Venice founded</td> + <td><a name="Lanchor_1-11" id="Lanchor_1-11"></a> +<a href="#Link_1-11" class="lanchor">27</a></td> +</tr> +<tr> + <td>445</td> + <td>Franks cross the Rhine and take Amiens</td> + <td><a name="Lanchor_1-12" id="Lanchor_1-12"></a> +<a href="#Link_1-12" class="lanchor">7</a></td> +</tr> +<tr> + <td>447</td> + <td>Merovée king at Amiens</td> + <td><a name="Lanchor_1-13" id="Lanchor_1-13"></a> +<a href="#Link_1-13" class="lanchor">7,8</a></td> +</tr> +<tr> + <td>451</td> + <td>Battle of Chalons. Attila defeated by Aëtius</td> + <td><a name="Lanchor_1-14" id="Lanchor_1-14"></a> +<a href="#Link_1-14" class="lanchor">7</a></td> +</tr> +<tr> + <td>457</td> + <td>Merovée dies. Childeric king at Amiens</td> + <td><a name="Lanchor_1-15" id="Lanchor_1-15"></a> +<a href="#Link_1-15" class="lanchor">8</a></td> +</tr> +<tr> + <td>466</td> + <td>Clovis born</td> + <td><a name="Lanchor_1-16" id="Lanchor_1-16"></a> +<a href="#Link_1-16" class="lanchor">7</a></td> +</tr> +<tr> + <td>476</td> + <td>Roman Empire in Italy ended by Odoacer</td> + <td><a name="Lanchor_1-17" id="Lanchor_1-17"></a> +<a href="#Link_1-17" class="lanchor">8</a></td> +</tr> +<tr> + <td>481</td> + <td>Roman Empire ended in France</td> + <td><a name="Lanchor_1-18" id="Lanchor_1-18"></a> +<a href="#Link_1-18" class="lanchor">9</a></td> +</tr> +<tr> + <td> </td> + <td>Clovis crowned at Amiens</td> + <td><a name="Lanchor_1-19" id="Lanchor_1-19"></a> +<a href="#Link_1-19" class="lanchor">8,27</a></td> +</tr> +<tr> + <td> </td> + <td>St. Benedict born</td> + <td><a name="Lanchor_1-20" id="Lanchor_1-20"></a> +<a href="#Link_1-20" class="lanchor">27</a></td> +</tr> +<tr> + <td>485</td> + <td>Battle of Soissons. Clovis defeats Syagrius</td> + <td><a name="Lanchor_1-21" id="Lanchor_1-21"></a> +<a href="#Link_1-21" class="lanchor">8,52</a></td> +</tr> +<tr> + <td>486</td> + <td>Syagrius dies at the court of Alaric</td> + <td><a name="Lanchor_1-22" id="Lanchor_1-22"></a> +<a href="#Link_1-22" class="lanchor">52</a></td> +</tr> +<tr> + <td>489</td> + <td>Battle of Verona. Theodoric defeats Odoacer</td> + <td><a name="Lanchor_1-23" id="Lanchor_1-23"></a> +<a href="#Link_1-23" class="lanchor">54</a></td> +</tr> +<tr> + <td>493</td> + <td>Clovis marries Clotilde</td> + <td><a name="Lanchor_1-24" id="Lanchor_1-24"></a> +<a href="#Link_1-24" class="lanchor">9</a></td> +</tr> +<tr> + <td>496</td> + <td>Battle of Tolbiac. Clovis defeats the Alemanni</td> + <td><a name="Lanchor_1-25" id="Lanchor_1-25"></a> +<a href="#Link_1-25" class="lanchor">53</a></td> +</tr> +<tr> + <td> </td> + <td>Clovis crowned at Rheims by St. Rémy</td> + <td><a name="Lanchor_1-26" id="Lanchor_1-26"></a> +<a href="#Link_1-26" class="lanchor">9</a></td> +</tr> +<tr> + <td> </td> + <td>Clovis baptized by St. Rémy</td> + <td><a name="Lanchor_1-27" id="Lanchor_1-27"></a> +<a href="#Link_1-27" class="lanchor">13</a></td> +</tr> +<tr> + <td>508</td> + <td>Battle of Poitiers. Clovis defeats the Visigoths under Alaric</td> + <td><a name="Lanchor_1-28" id="Lanchor_1-28"></a> +<a href="#Link_1-28" class="lanchor">9</a></td> +</tr> +<tr> + <td> </td> + <td>Death of Alaric</td> + <td> </td> +</tr> +</table> + +<p><span class="left"> +<a name="Page_144" id="Page_144">[Pg 144]</a></span></p> + +<hr style="width: 65%;" /> +<h2><a name="Appendix_II" id="Appendix_II"></a>APPENDIX II.</h2> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<div class="footnote"><a name="Link_1-1" id="Link_1-1"> +</a></div> + +<br /><br /> + +<h3><i>REFERENCES EXPLANATORY OF THE PHOTOGRAPHS + ILLUSTRATING CHAPTER IV.</i></h3> +<hr style='width: 45%;' /> + + +<p>The quatrefoils on the foundation of the west front of +Amiens Cathedral, described in the course of the fourth chapter, +had never been engraved or photographed in any form +accessible to the public until last year, when I commissioned +M. Kaltenbacher (6, Passage du Commerce), who had photographed +them for M. Viollet le Duc, to obtain negatives of the +entire series, with the central pedestal of the Christ.</p> + +<p>The proofs are entirely satisfactory to me, and extremely +honourable to M. Kaltenbacher's skill: and it is impossible to +obtain any more instructive and interesting, in exposition of +the manner of central thirteenth-century sculpture.</p> + +<p>I directed their setting so that the entire succession of the +quatrefoils might be included in eighteen plates; the front +and two sides of the pedestal raise their number to twenty-one: +the whole, unmounted, sold by my agent Mr. Ward (the +negatives being my own property) for four guineas; or separately, +each five shillings.</p> + +<p>Besides these of my own, I have chosen four general views +of the cathedral from M. Kaltenbacher's formerly-taken negatives, +which, together with the first-named series, (twenty-five +altogether,) will form a complete body of illustrations for the +fourth chapter of the '<span class="smcap">Bible of Amiens</span>'; costing +in all five guineas, forwarded free by post from Mr. Ward's (2, Church +Terrace, Richmond, Surrey). In addition to these, Mr. Ward +will supply the photograph of the four scenes from the life of + +<span class="left"> +<a name="Page_145" id="Page_145">[Pg 145]</a></span> + +St. Firmin, mentioned on page 5 of Chapter I.; price five +shillings.</p> + +<p>For those who do not care to purchase the whole series, I +have marked with an asterisk the plates which are especially +desirable.</p> + +<hr style='width: 45%;' /> + +<p>The two following lists will enable readers who possess the +plates to refer without difficulty both from the photographs to +the text, and from the text to the photographs, which will be +found to fall into the following groups:—</p> + + +<p>Photographs.</p> +<table border="0" width="100%" + cellpadding="4" cellspacing="0" summary=""> +<tr> + <td>1-3.</td> + <td><span class="smcap">The Central Pedestal</span>.</td> + <td><span class="smcap">David</span>.</td> +</tr> +<tr> + <td>4-7.</td> + <td><span class="smcap">The Central Porch</span>.</td> + <td><span class="smcap">Virtues and Vices</span>.</td> +</tr> +<tr> + <td>8-9.</td> + <td><span class="smcap">The Central Porch</span>.</td> + <td><span class="smcap">The Major Prophets, with Micah and Nahum.</span></td> +</tr> +<tr> + <td>10-13.</td> + <td><span class="smcap">The Façade</span>.</td> + <td><span class="smcap">The Minor Prophets</span>.</td> +</tr> +<tr> + <td>14-17.</td> + <td><span class="smcap">The Northern Porch</span>.</td> + <td><span class="smcap">The Months and Zodiacal Signs, with Zephaniah and Haggai.</span></td> +</tr> +<tr> + <td>18-21.</td> + <td><span class="smcap">The Southern Porch</span>.</td> + <td><span class="smcap">Scriptural History, with Obadiah and Amos.</span></td> +</tr> +<tr> + <td>22-25.</td> + <td><span class="smcap">Miscellaneous</span>.</td> + <td> </td> +</tr> +</table> + +<p><span class="left"> +<a name="Page_146" id="Page_146">[Pg 146]</a></span></p> + +<hr style="width: 65%;" /> +<h3><a name="Part_I" id="Part_I"></a> +<span class="smcap">Part I</span>.</h3> + +<h3><span class="smcap"> +List of Photographs with reference to the Quatrefoils, etc.</span></h3> + + +<p>Photographs.</p><br /> + +<table width="100%" summary=""> +<tr> + <td colspan="2">1-3.</td> + <td colspan="6"><span class="smcap">Central Pedestal</span>. + See +<a href="#Link_2-1" class="lanchor">pp. 109-110, §§ 32-33.</a></td> +</tr> +<tr> + <td width="5%"> </td> + <td width="5%">*1.</td><td><span class="smcap">Front</span></td> + <td colspan="5">David. Lion and Dragon. Vine.</td> +</tr> +<tr> + <td> </td> + <td>*2.</td> + <td><span class="smcap">North Side</span></td> + <td colspan="5">Lily and Cockatrice</td> +</tr> +<tr> + <td> </td> + <td>*3.</td><td><span class="smcap">South Side</span></td> + <td colspan="5">Rose and Adder.</td> +</tr> +<tr> + <td> </td> +</tr> +</table> + +<table width="100%" summary=""> +<tr> + <td colspan="2">4-7.</td> + <td colspan="6"><span class="smcap">Central Porch</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="6"><i>Virtues and Vices</i> + +<a href="#Link_2-2" class="lanchor"> +(pp. 111, 117, §§ 39 & 41)</a>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td width="5%"> </td> + <td width="5%"> 4.</td> + <td width="5%">1<small>A</small>.</td> + <td width="25%"><span class="smcap">Courage.</span></td> + <td width="5%">2<small>A</small>.</td> + <td width="25%"><span class="smcap">Patience.</span></td> + <td width="5%">3<small>A</small>.</td> + <td width="25%"><span class="smcap">Gentilesse.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>1<small>B</small>.</td> + <td><span class="smcap">Cowardice.</span></td> + <td>2<small>B</small>.</td> + <td><span class="smcap">Anger.</span></td> + <td>3<small>B</small>.</td> + <td><span class="smcap">Churlishness.</span></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> 5.</td> + <td>4<small>A</small>.</td> + <td><span class="smcap">Love.</span></td> + <td>5<small>A</small>.</td> + <td><span class="smcap">Obedience.</span></td> + <td>6<small>A</small>.</td> + <td><span class="smcap">Perseverence.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>4<small>B</small>.</td> + <td><span class="smcap">Discord.</span></td> + <td>5<small>B</small>.</td> + <td><span class="smcap">Rebellion.</span></td> + <td>6<small>B</small>.</td> + <td><span class="smcap">Atheism.</span></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> 6.</td> + <td>9<small>A</small>.</td> + <td><span class="smcap">Charity.</span></td> + <td>8<small>A</small>.</td> + <td><span class="smcap">Hope.</span></td> + <td>7<small>A</small>.</td> + <td><span class="smcap">Faith.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>9<small>B</small>.</td> + <td><span class="smcap">Avarice.</span></td> + <td>8<small>B</small>.</td> + <td><span class="smcap">Despair.</span></td> + <td>7<small>A</small>.</td> + <td><span class="smcap">Idolatry.</span></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> 7.</td> + <td>12<small>A</small>.</td> + <td><span class="smcap">Humility.</span></td> + <td>11<small>A</small>.</td> + <td><span class="smcap">Wisdom.</span></td> + <td>10<small>A</small>.</td> + <td><span class="smcap">Charity.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>12<small>B</small>.</td> + <td><span class="smcap">Pride.</span></td> + <td>11<small>B</small>.</td> + <td><span class="smcap">Folly.</span></td> + <td>10<small>A</small>.</td> + <td><span class="smcap">Lust.</span></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">8-9.</td> + <td colspan="6"><span class="smcap">Central Porch</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="6"><i>The Major Prophets</i> + +<a href="#Link_2-3" class="lanchor"> +(pp. 114, 121, §§ 39, 42),</a> +</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="6"><i>with Micah and Nahum</i> + +<a href="#Link_2-4" class="lanchor"> +(pp. 115, 127, §§ 40, 43).</a></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>*8.</td> + <td> </td> + <td><span class="smcap">Isaiah.</span></td> + <td> </td> + <td><span class="smcap">Jeremiah.</span></td> + <td> </td> + <td><span class="smcap">Micah.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>13<small>A</small>.</td> + <td> </td> + <td>14<small>A</small>.</td> + <td> </td> + <td>22<small>C</small>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>13<small>B</small>.</td> + <td> </td> + <td>14<small>B</small>.</td> + <td> </td> + <td>22<small>D</small>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> 9.</td> + <td> </td> + <td><span class="smcap">Nahum.</span></td> + <td> </td> + <td><span class="smcap">Daniel.</span></td> + <td> </td> + <td><span class="smcap">Ezekiel.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>23<small>A</small>.</td> + <td> </td> + <td>16<small>A</small>.</td> + <td> </td> + <td>15<small>A</small>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>23<small>B</small>.</td> + <td> </td> + <td>16<small>B</small>.</td> + <td> </td> + <td>15<small>B</small>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">10-13.</td> + <td colspan="6"><span class="smcap">The Façade</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="6"><i>The Minor Prophets</i> + +<a href="#Link_2-5" class="lanchor"> +(pp. 114, 127, §§ 40, 43).</a></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>*10.</td> + <td> </td> + <td><span class="smcap">Amos.</span></td> + <td> </td> + <td><span class="smcap">Joel.</span></td> + <td> </td> + <td><span class="smcap">Hosea.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>19<small>A</small>.</td> + <td> </td> + <td>18<small>A</small>.</td> + <td> </td> + <td>17<small>A</small>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>19<small>B</small>.</td> + <td> </td> + <td>18<small>B</small>.</td> + <td> </td> + <td>17<small>B</small>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td>*11.</td> + <td> </td> + <td><span class="smcap">Micah.</span></td> + <td> </td> + <td><span class="smcap">Jonah.</span></td> + <td> </td> + <td><span class="smcap">Obadiah.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>22<small>A</small>.</td> + <td> </td> + <td>21<small>A</small>.</td> + <td> </td> + <td>20<small>C</small>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>22<small>B</small>.</td> + <td> </td> + <td>21<small>B</small>.</td> + <td> </td> + <td>20<small>D</small>.</td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_147" id="Page_147">[Pg 147]</a></span></td> +</tr> +<tr> + <td> </td> + <td>*12.</td> + <td> </td> + <td><span class="smcap">Zephaniah.</span></td> + <td> </td> + <td><span class="smcap">Habakkuk.</span></td> + <td> </td> + <td><span class="smcap">Nahum.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>25<small>A</small>.</td> + <td> </td> + <td>24<small>A</small>.</td> + <td> </td> + <td>23<small>C</small>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>25<small>B</small>.</td> + <td> </td> + <td>24<small>B</small>.</td> + <td> </td> + <td>23<small>D</small>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> 13.</td> + <td> </td> + <td><span class="smcap">Malachi.</span></td> + <td> </td> + <td><span class="smcap">Zechariah.</span></td> + <td> </td> + <td><span class="smcap">Haggai.</span></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>28<small>A</small>.</td> + <td> </td> + <td>27<small>A</small>.</td> + <td> </td> + <td>26<small>C</small>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>28<small>B</small>.</td> + <td> </td> + <td>27<small>B</small>.</td> + <td> </td> + <td>26<small>D</small>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td colspan="2">14-17.</td> + <td colspan="6"><span class="smcap">The Northern Porch</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="8"><i>The Months and Zodiacal Signs</i> + +<a href="#Link_2-6" class="lanchor">(pp. 129-131, § 47),</a></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="8"><i>with Zephaniah and Haggai</i> + +<a href="#Link_2-7" class="lanchor">(pp. 115, 126, §§ 40, 43).</a></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> 41.</td> + <td> </td> + <td> 42.</td> + <td> </td> + <td> 43.</td> + <td> </td> + <td> 44.</td> +</tr> +<tr> + <td> </td> + <td> 14.</td> + <td> </td> + <td><span class="smcap">Capricorn</span>.</td> + <td> </td> + <td><span class="smcap">Aquarius</span>.</td> + <td> </td> + <td><span class="smcap">Pisces</span>.</td> + <td> </td> + <td><span class="smcap">Aries</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>December.</td> + <td> </td> + <td>January.</td> + <td> </td> + <td>February.</td> + <td> </td> + <td>March.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> 45.</td> + <td> </td> + <td> </td> + <td> </td> + <td> 46.</td> + <td> </td> + <td> 25<small>C</small>.</td> +</tr> +<tr> + <td> </td> + <td> 15.</td> + <td> </td> + <td><span class="smcap">Taurus</span>.</td> + <td> </td> + <td> </td> + <td> </td> + <td><span class="smcap">Gemini</span>.</td> + <td> </td> + <td><span class="smcap">Zephaniah</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>April.</td> + <td> </td> + <td> </td> + <td> </td> + <td>May.</td> + <td> </td> + <td>25<small>D</small>.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> 26<small>A</small>.</td> + <td> </td> + <td> </td> + <td> </td> + <td> 52.</td> + <td> </td> + <td> 51.</td> +</tr> +<tr> + <td> </td> + <td> 16.</td> + <td> </td> + <td><span class="smcap">Haggai</span>.</td> + <td> </td> + <td> </td> + <td> </td> + <td><span class="smcap">Cancer</span>.</td> + <td> </td> + <td><span class="smcap">Leo</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>26<small>B</small>.</td> + <td> </td> + <td> </td> + <td> </td> + <td>June.</td> + <td> </td> + <td>July.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> 50.</td> + <td> </td> + <td> 49.</td> + <td> </td> + <td> 48.</td> + <td> </td> + <td> 47.</td> +</tr> +<tr> + <td> </td> + <td> 17.</td> + <td> </td> + <td><span class="smcap">Virgo</span>.</td> + <td> </td> + <td><span class="smcap">Libra</span>.</td> + <td> </td> + <td><span class="smcap">Scorpio</span>.</td> + <td> </td> + <td><span class="smcap">Sagittarius</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>August.</td> + <td> </td> + <td>September.</td> + <td> </td> + <td>October.</td> + <td> </td> + <td>November.</td> +</tr> +<tr> + <td> </td> +</tr> +</table> + +<table width="100%" summary=""> +<tr> + <td colspan="2">18-21.</td> + <td colspan="6"><span class="smcap">The Southern Porch</span>.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="8"><i>Scriptural History</i> + +<a href="#Link_2-8" class="lanchor">(pp. 132, 134, § 51),</a></td> +</tr> +<tr> + <td> </td> + <td> </td> + <td colspan="8"><i>with Obadiah and Amos</i> + +<a href="#Link_2-9" class="lanchor">(pp. 115, 127, §§ 40, 42, 43).</a></td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td width="5%"> </td> + <td width="5%">*18.</td> + <td width="5%">29<small>A</small>.</td> + <td colspan="2" width="25%">Daniel and the stone.</td> + <td width="5%"> </td> + <td width="5%">30<small>A</small>.</td> + <td width="25%">Gideon and the fleece.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>29<small>B</small>.</td> + <td colspan="2">Moses and the burning Bush.</td> + <td> </td> + <td>30<small>B</small>.</td> + <td>Moses and Aaron.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>31<small>A</small>.</td> + <td colspan="2">The message to Zacharias.</td> + <td> </td> + <td>32<small>A</small>.</td> + <td colspan="2">The silence of Zacharias.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>31<small>B</small>.</td> + <td colspan="2">Dream of Joseph.</td> + <td> </td> + <td>32<small>B</small>.</td> + <td>"His name is John".</td> +</tr> +</table> + +<table width="100%" summary=""> +<tr> + <td> </td> +</tr> +<tr> + <td width="5%"> </td> + <td width="5%"> 19.</td> + <td width="5%">33<small>A</small>.</td> + <td width="25%">The flight into Egypt.</td> + <td width="5%">34<small>A</small>.</td> + <td width="25%">The Fall of the Idols.</td> + <td width="5%">19<small>C</small>.</td> + <td width="25%">Amos.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>33<small>B</small>.</td> + <td>Christ and the Doctors.</td> + <td>34<small>B</small>.</td> + <td>Return to Nazareth.</td> + <td>19<small>D</small>.</td> + <td>Amos.</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> 20.</td> + <td>20<small>A</small>.</td> + <td>Obadiah.</td> + <td>40<small>A</small>.</td> + <td>Solomon and the</td> + <td>39<small>A</small>.</td> + <td>Solomon enthroned.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>Queen of Sheba.</td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>The Grace Cup.</td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_148" id="Page_148">[Pg 148]</a></span></td> + <td> </td> + <td>20<small>B</small>.</td> + <td>Obadiah.</td> + <td>40<small>B</small>.</td> + <td>Solomon teaching</td> + <td>39<small>B</small>.</td> + <td>Solomon in prayer.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>Queen of Sheba.</td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>"God is above."</td> + <td> </td> + <td> </td> +</tr> +</table> + +<table summary=""> +<tr> + <td> </td> +</tr> +<tr> + <td width="5%"> </td> + <td width="5%"> 21.</td> + <td width="5%">38<small>A</small>.</td> + <td colspan="2" width="25%">Holy Innocents.</td> + <td width="5%"> </td> + <td width="5%">37<small>A</small>.</td> + <td width="25%">Herod and the Kings.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>38<small>B</small>.</td> + <td>Herod orders the Kings'</td> + <td> </td> + <td> </td> + <td>37<small>B</small>.</td> + <td>The burning of the ship.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>ship to be burnt.</td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>36<small>A</small>.</td> + <td colspan="2">Adoration in Bethlehem(?)</td> + <td> </td> + <td>35<small>A</small>.</td> + <td colspan="2">The Star in the East.</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>36<small>B</small>.</td> + <td colspan="2">The voyage of the Kings.</td> + <td> </td> + <td>35<small>B</small>.</td> + <td>The Kings warned in</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>a dream.</td> +</tr> +<tr> + <td> </td> +</tr> +</table> + +<table width="100%" summary=""> +<tr> + <td colspan="2">22-25.</td> + <td colspan="6"><span class="smcap">Miscellaneous</span>.</td> +</tr> +<tr> + <td> </td> + <td>*22.</td> + <td colspan="3"><span class="smcap">The Western Porches</span>.</td> +</tr> +<tr> + <td> </td> + <td>*23.</td> + <td colspan="3"><span class="smcap">The Porch of St. Honoré</span>.</td> +</tr> +<tr> + <td> </td> + <td> 24.</td> + <td colspan="4"><span class="smcap">The South Transept and Flèche</span>.</td> +</tr> +<tr> + <td> </td> + <td> 25.</td> + <td colspan="6"><span class="smcap">General View of the + Cathedral from the other bank of the Somme</span>.</td> +</tr> +<tr> + <td> </td> +</tr> +</table> + +<hr style="width: 45%;" /> +<br /> + +<h3><span class="smcap">Part II.—List of Quatrefoils + With reference to the Photographs.</span></h3> + +<table width="100%" summary=""> +<tr> + <td>Black</td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>Page and</td> + <td>No.</td> +</tr> +<tr> + <td>letter</td> +<td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>Section</td> + <td>of</td> +</tr> +<tr> + <td>No.in</td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>where</td> + <td>Photo-</td> +</tr> +<tr> + <td>text.</td> + <td>Name of Statue.</td> + <td width="4%"> </td> + <td width="3%"> </td> + <td>Subject of Quatrefoil.</td> + <td>described.</td> + <td>graph</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td><i>The Apostles</i></td> + <td> </td> + <td> </td> + <td><i>Virtues and Vices</i></td> + <td> </td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>1.</td> + <td><span class="smcap">St. Peter</span>.</td> + <td> </td><td>{<small>A</small>.</td> + <td>Courage</td> + <td><a name="Lanchor_2-10" id="Lanchor_2-10"></a> +<a href="#Link_2-10" class="lanchor"> +p.114,§39; </a>p.117,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Cowardice</td> + <td>p.114,§39;<a name="Lanchor_2-15" id="Lanchor_2-15"></a> +<a href="#Link_2-15" class="lanchor">p.117,§41</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>2.</td> + <td><span class="smcap">St. Andrew</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Patience</td> + <td>p.114,§39;<a name="Lanchor_2-16" id="Lanchor_2-16"></a> +<a href="#Link_2-16" class="lanchor">p.118,§41</a></td> + <td>} 4</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Anger</td> + <td>p.114,§39; p.118,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>3.</td> + <td><span class="smcap">St. James</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Gentillesse</td> + <td>p.114,§39; p.118,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Churlishness</td> + <td>p.114,§39; p.118,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>4.</td> + <td><span class="smcap">St. John</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Love</td> + <td>p.114,§39; p.118,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Discord</td> + <td>p.114,§39; p.117,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>5.</td> + <td><span class="smcap">St. Matthew</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Obedience</td> + <td>p.114,§39; p.118,§41</td> + <td>} 5</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Rebellion</td> + <td><a name="Lanchor_2-11" id="Lanchor_2-11"></a> +<a href="#Link_2-11" class="lanchor">p.119,§41; </a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>6.</td> + <td><span class="smcap">St. Simon</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Perseverence</td> + <td>p.119,§41; </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Atheism</td> + <td>p.114,§39; p.119,§41</td> + <td>}</td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_149" id="Page_149">[Pg 149]</a></span></td> +</tr> + +<tr> + <td>7.</td> + <td><span class="smcap">St. Paul</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Faith</td> + <td><a name="Lanchor_2-17" id="Lanchor_2-17"></a> +<a href="#Link_2-17" class="lanchor">p.115,§39;</a> p.119,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Idolatry</td> + <td>p.115,§39; p.119,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>8.</td> + <td><span class="smcap">St. James</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Hope</td> + <td>p.115,§39; p.119,§41</td> + <td>} 6</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">the Bishop</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Despair</td> + <td>p.115,§39; p.119,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>9.</td> + <td><span class="smcap">St. Philip</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Charity</td> + <td>p.115,§39; p.119,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Avarice</td> + <td>p.115,§39; p.120,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>10.</td> + <td><span class="smcap">St. Barth</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Chastity</td> + <td>p.115,§39; p.120,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">-olomew</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Love</td> + <td>p.115,§39; p.120,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>11.</td> + <td><span class="smcap">St. Thomas</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Wisdom</td> + <td>p.115,§39; p.120,§41</td> + <td>} 7</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Folly</td> + <td>p.115,§39;<a name="Lanchor_2-18" id="Lanchor_2-18"></a> +<a href="#Link_2-18" class="lanchor">p.120,§41</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>12.</td> + <td><span class="smcap">St. Jude</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Humility</td> + <td>p.115,§39; p.121,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Pride</td> + <td>p.114,§39; p.119,§41</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td><i>The Major Prophets</i></td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>13.</td> + <td><span class="smcap">Isaiah</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The Lord enthroned</td> + <td>p.115,§39</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Lo! this hath</td> + <td><a name="Lanchor_2-12" id="Lanchor_2-12"></a> +<a href="#Link_2-12" class="lanchor">p.121,§42</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>touched thy lips</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>14.</td> + <td><span class="smcap">Jeremiah</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The burial of</td><td>p.115,§39</td> + <td>} 8</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the girdle</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The breaking of</td> + <td><a name="Lanchor_2-19" id="Lanchor_2-19"></a> +<a href="#Link_2-19" class="lanchor">p.122,§42</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the yoke</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>15.</td> + <td><span class="smcap">Ezekiel</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Wheel within wheel</td> + <td>p.115,§39; p.122,§42</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Set thy face towards</td> + <td>p.115,§39; p.122,§42</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Jerusalem</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>} 9</td> +</tr> +<tr> + <td>16.</td> + <td><span class="smcap">Daniel</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>He hath shut the</td> + <td>p.115,§39; p.122,§42</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>lions' mouths</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Fingers of a</td> + <td>p.115,§39; p.122,§42</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>man's hand</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td><i>The Minor Prophets</i></td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>17.</td> + <td><span class="smcap">Hosea</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>So I brought her</td> + <td><a name="Lanchor_2-13" id="Lanchor_2-13"></a> +<a href="#Link_2-13" class="lanchor">p.116,§40;</a> p.122,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>to me</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>So will I also be</td> + <td>p.116,§40;<a name="Lanchor_2-20" id="Lanchor_2-20"></a> +<a href="#Link_2-20" class="lanchor">p.123,§43</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>for thee</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_150" id="Page_150">[Pg 150]</a></span></td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>18.</td> + <td><span class="smcap">Joel</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The sun and</td> + <td>p.116,§40; p.123,§43</td> + <td>} 10</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>moon lightless</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The fig-tree and</td> + <td>p.116,§40; p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>vine leafless</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>19.</td> + <td><span class="smcap">Amos</span>.</td> + <td>{</td> + <td>{<small>A</small>.</td> + <td>The Lord will cry</td> + <td>p.116,§40; p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Façade</td> + <td>{</td> + <td>from Zion</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>B</small>.</td> + <td>The habitations of</td> + <td>p.116,§40; p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>the shepherds</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>C</small>.</td> + <td>The Lord with the</td> + <td>p.116,§40</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Porch</td> + <td>{</td> + <td>mason's line</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>D</small>.</td> + <td>The place where it</td> + <td>p.123,§43</td> + <td>} 19</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>rained not</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>20.</td> + <td><span class="smcap">Obadiah</span>.</td> + <td>{Porch</td> + <td>{<small>A</small>.</td> + <td>I hid them in a cave</td> + <td>p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>B</small>.</td> + <td>He fell on his face</td> + <td><a name="Lanchor_2-21" id="Lanchor_2-21"></a> +<a href="#Link_2-21" class="lanchor">p.124,§43</a></td> + <td>} 20</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>C</small>.</td> + <td>The captain of fifty</td> + <td>p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Façade</td> + <td>{<small>D</small>.</td> + <td>The messenger</td> + <td>p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>21.</td> + <td><span class="smcap">Jonah</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Escaped from</td> + <td>p.124,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the sea</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Under the gourd</td> + <td>p.116,§40; p.123,§43</td> + <td>} 11</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>22.</td> + <td><span class="smcap">Micah</span>.</td> + <td>{</td> + <td>{<small>A</small>.</td> + <td>The tower of the</td> + <td><a name="Lanchor_2-14" id="Lanchor_2-14"></a> +<a href="#Link_2-14" class="lanchor">p.116,§40;</a> p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Façade</td> + <td>{</td> + <td>Flock</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>B</small>.</td> + <td>Each shall rest</td> + <td>p.116,§40; p.123,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>C</small>.</td> + <td>Swords into</td> + <td>p.116,§40</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Porch</td> + <td>{</td> + <td>ploughshares</td> + <td> </td> + <td>} 8</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>D</small>.</td> + <td>Spears into</td> + <td>p.124,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>pruning-hooks</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>23.</td> + <td><span class="smcap">Nahum</span>.</td> + <td>{</td> + <td>{<small>A</small>.</td> + <td>None shall look</td> + <td><a name="Lanchor_2-22" id="Lanchor_2-22"></a> +<a href="#Link_2-22" class="lanchor">p.125,§43</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Porch</td> + <td>{</td> + <td>back</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>B</small>.</td> + <td>The burden of</td> + <td>p.125,§43</td> + <td>} 9</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>Ninevah</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>C</small>.</td> + <td>Thy Princes and</td> + <td>p.116,§40; p.125,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Façade</td> + <td>{</td> + <td>great ones</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>D</small>.</td> + <td>Untimely figs</td> + <td>p.116,§40; p.125,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>24.</td> + <td><span class="smcap">Habakkuk</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>I will watch</td> + <td>p.116,§40; p.125,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The ministry to</td> + <td>p.116,§40; p.125,§43</td> + <td>} 12</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Daniel</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>25.</td> + <td><span class="smcap">Zephaniah</span>.</td> + <td>{</td> + <td>{<small>A</small>.</td> + <td>The Lord strikes</td> + <td>p.117,§40; p.126,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Façade</td> + <td>{</td> + <td>Ethiopia</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>B</small>.</td> + <td>The beasts in</td> + <td>p.117,§40; p.126,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>Ninevah</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>C</small>.</td> + <td>The Lord visits</td> + <td>p.117,§40; p.126,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>Jerusalem</td> + <td> </td> + <td>} 15</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Porch</td> + <td>{<small>D</small>.</td> + <td>The Hedgehog and</td> + <td>p.117,§40; p.126,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>the Bittern</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>26.</td> + <td><span class="smcap">Haggai</span>.</td> + <td>{</td> + <td>{<small>A</small>.</td> + <td>The houses of</td> + <td>p.117,§40</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>the princes</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Porch</td> + <td>{<small>B</small>.</td> + <td>The Heaven stayed</td> + <td>p.126,§43</td> + <td>} 16</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{</td> + <td>from dew</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>C</small>.</td> + <td>The Temple</td> + <td>p.126,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{Façade</td> + <td>{</td> + <td>desolate</td> + <td> </td> + <td>} 13</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td>{</td> + <td>{<small>D</small>.</td> + <td>Thus saith the Lord</td> + <td><a name="Lanchor_2-23" id="Lanchor_2-23"></a> +<a href="#Link_2-23" class="lanchor">p.127,§43</a></td> + <td>}</td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_151" id="Page_151">[Pg 151]</a></span></td> +</tr> +<tr> + <td>27.</td> + <td><span class="smcap">Zechariah</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The lifting up</td> + <td>p.127,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>of Iniquity</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The angel that</td> + <td>p.127,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>spake to me</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>} 16</td> +</tr> +<tr> + <td>28.</td> + <td><span class="smcap">Malachi</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Ye have wounded</td> + <td>p.117,§40; p.127,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the Lord</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>This commandment</td> + <td>p.117,§40; p.127,§43</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>is to you</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td colspan="2"><span class="smcap">Southern Porch</span> + —<i>to the Virgin</i>.</td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>29.</td> + <td><span class="smcap">Zechariah</span>.</td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Daniel and the</td> + <td><a name="Lanchor_2-24" id="Lanchor_2-24"></a> +<a href="#Link_2-24" class="lanchor">p.133,§51</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>stone cut</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>without hands</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Moses and the</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>burning bush</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>30.</td> + <td><span class="smcap">Virgin</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Gideon and the</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">Annunciate</span></td> + <td> </td> + <td>{</td> + <td>fleece</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Moses and the law</td> + <td>p.133,§51</td> + <td>} 13</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Aaron and his rod</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>31.</td> + <td><span class="smcap">Virgin</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The message to</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">Visitant</span></td> + <td> </td> + <td>{</td> + <td>Zacharias</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The dream of</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Joseph</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>32.</td> + <td><span class="smcap">St. Eliza</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The silence of</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">-beth</span></td> + <td> </td> + <td>{</td> + <td>Zacharias</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>"His name is John"</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>33.</td> + <td><span class="smcap">Virgin in Pres</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Flight into Egypt</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">-entation</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Christ with the</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Doctors</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>} 19</td> +</tr> +<tr> + <td>34.</td> + <td><span class="smcap">St. Simeon</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Fall of idols in Egypt</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The return to</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Nazareth</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>35.</td> + <td><span class="smcap">The First</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The Star in the East</td> + <td><a name="Lanchor_2-25" id="Lanchor_2-25"></a> +<a href="#Link_2-25" class="lanchor">p.134,§51</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">King</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>"Warned in a</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>dream"</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>36.</td> + <td><span class="smcap">The Second</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Adoration in</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">King</span></td> + <td> </td> + <td>{</td> + <td>Bethlehem(?)</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The voyage of</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the Kings</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>37.</td> + <td><span class="smcap">The Third</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Herod inquires of</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">King</span></td> + <td> </td> + <td>{</td> + <td>the Kings</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>The burning of</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the ship</td> + <td> </td> + <td>} 21</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>38.</td> + <td><span class="smcap">Herod</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Massacre of the</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>Innocents</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Herod orders</td> + <td>p.134,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>the ship</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{</td> + <td>to be burnt</td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td> <span class="left"> + <a name="Page_152" id="Page_152">[Pg 152]</a></span></td> +</tr> + +<tr> + <td>39.</td> + <td><span class="smcap">Solomon</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Solomon enthroned</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>Solomon in prayer</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>} 20</td> +</tr> +<tr> + <td>40.</td> + <td><span class="smcap">Queen of</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>The Grace cup</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">Sheba</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>"God is above"</td> + <td>p.133,§51</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td> </td> + <td colspan="3"><span class="smcap">Northern Porch</span>— + <i>to St. Firmin</i> (p.127,§44).</td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>41.</td> + <td><span class="smcap">St. Firmin</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Capricorn</td> + <td><a name="Lanchor_2-26" id="Lanchor_2-26"></a> +<a href="#Link_2-26" class="lanchor">p.130,§47</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">Confessor</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>December</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>42.</td> + <td><span class="smcap">St. Domice</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Aquarius</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>January</td> + <td>p.130,§47</td> + <td>} 14</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>43.</td> + <td><span class="smcap">St. Honoré</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Pisces</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>February</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>44.</td> + <td><span class="smcap">St. Salve</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Aries</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>March</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>45.</td> + <td><span class="smcap">St. Quentin</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Taurus</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>April</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>} 15</td> +</tr> +<tr> + <td>46.</td> + <td><span class="smcap">St. Gentian</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Gemini</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>May</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>47.</td> + <td><span class="smcap">St. Geoffroy</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Sagittarius</td> + <td><a name="Lanchor_2-27" id="Lanchor_2-27"></a> +<a href="#Link_2-27" class="lanchor">p.131,§47</a></td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>November</td> + <td>p.131,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>48.</td> + <td><span class="smcap">An Angel</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Scorpio</td> + <td>p.131,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>October</td> + <td>p.131,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>49.</td> + <td><span class="smcap">St. Fuscien</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Libra</td> + <td>p.131,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">Martyr</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>September</td> + <td>p.131,§47</td> + <td>} 17</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>}</td> +</tr> +<tr> + <td>50.</td> + <td><span class="smcap">St. Victoric</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Virgo</td> + <td>p.131,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td><span class="smcap">Martyr</span></td> + <td> </td> + <td>{<small>B</small>.</td> + <td>August</td> + <td>p.131,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> +</tr> +<tr> + <td>51.</td> + <td><span class="smcap">An Angel</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Leo</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>July</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td> </td> + <td>} 16</td> +</tr> +<tr> + <td>52.</td> + <td><span class="smcap">St. Ulpha</span></td> + <td> </td> + <td>{<small>A</small>.</td> + <td>Cancer</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +<tr> + <td> </td> + <td> </td> + <td> </td> + <td>{<small>B</small>.</td> + <td>June</td> + <td>p.130,§47</td> + <td>}</td> +</tr> +</table> + +<p><span class="left"> +<a name="Page_153" id="Page_153">[Pg 153]</a></span></p> + +<hr style="width: 65%;" /> +<h2><a name="Appendix_III" id="Appendix_III"></a>APPENDIX III.</h2> +<hr style='width: 45%;' /> +<h4><a class="contents" href="#CONTENTS">[Go to Table of Contents]</a></h4> + +<h3><i>GENERAL PLAN OF 'OUR FATHERS HAVE TOLD US.'</i></h3> +<a name="FNanchor_1_71" id="FNanchor_1_71"></a> +<a href="#Footnote_1_71" class="fnanchor">[1]</a> +<hr style='width: 45%;' /> + + +<p>The first part of 'Our Fathers have told us,' now submitted to the +public, is enough to show the proposed character and tendencies of the +work, to which, contrary to my usual custom, I now invite +subscription, because the degree in which I can increase its +usefulness by engraved illustration must greatly depend on the known +number of its supporters.</p> + +<p>I do not recognize, in the present state of my health, any reason to +fear more loss of general power, whether in conception or industry, +than is the proper and appointed check of an old man's enthusiasm: of +which, however, enough remains in me to warrant my readers against the +abandonment of a purpose entertained already for twenty years.</p> + +<p>The work, if I live to complete it, will consist of ten parts, each +taking up some local division of Christian history, and gathering, +towards their close, into united illustration of the power of the +Church in the Thirteenth Century.</p> + +<p>The present volume completes the first part, descriptive of the early +Frank power, and of its final skill, in the Cathedral of Amiens.</p> + +<p>The second part, "Ponte della Pietra," will, I hope, do more for +Theodoric and Verona than I have been able to do for Clovis and the +first capital of France.</p> + +<p>The third, "Ara Celi," will trace the foundations of the Papal power.</p> + +<span class="left"> +<a name="Page_154" id="Page_154">[Pg 154]</a></span> + +<p>The fourth, "Ponte-a-Mare," and fifth, "Ponte Vecchio," will only with +much difficulty gather into brief form what I have by me of scattered +materials respecting Pisa and Florence.</p> + +<p>The sixth, "Valle Crucis," will be occupied with the monastic +architecture of England and Wales.</p> + +<p>The seventh, "The Springs of Eure," will be wholly given to the +cathedral of Chartres.</p> + +<p>The eighth, "Domrémy," to that of Rouen and the schools of +architecture which it represents.</p> + +<p>The ninth, "The Bay of Uri," to the Pastoral forms of Catholicism, +reaching to our own times.</p> + +<p>And the tenth, "The Bells of Cluse," to the pastoral Protestantism of +Savoy, Geneva, and the Scottish border.</p> + +<p>Each part will consist of four sections only; and one of them, the +fourth, will usually be descriptive of some monumental city or +cathedral, the resultant and remnant of the religious power examined +in the preparatory chapters.</p> + +<p>One illustration at least will be given with each chapter, and +drawings made for others, which will be placed at once in the +Sheffield museum for public reference, and engraved as I find support, +or opportunity for binding with the completed work.</p> + +<p>As in the instance of Chapter IV. of this first part, a smaller +edition of the descriptive chapters will commonly be printed in +reduced form for travellers and non-subscribers; but otherwise, I +intend this work to be furnished to subscribers only.</p> + +<div class="footnote"> +<p><a name="Footnote_1_71" id="Footnote_1_71"> +</a><a href="#FNanchor_1_71"><span class="label">[1]</span> +</a> Reprinted from the "Advice," issued with Chap. III +(March, 1882).</p></div> + +<p><span class="left"> +<a name="Page_157" id="Page_157">[Pg 157]</a></span></p> + +<hr style="width: 65%;" /> +<h2><a name="INDEX" id="INDEX"></a>INDEX.</h2> +<h4><a class="contents" href="#CONTENTS"> +[Go to Table of Contents]</a></h4> + +<hr style='width: 45%;' /> + + +<p>[<i>Except in the case of Chapter 1., which is not divided into numbered +sections, the references in this index are to both page and section. +Thus</i> 206. iv. 51 <i>is to page</i> + 206, <i>Chapter</i> IV., § 51.]</p> + + + + +<p>Aaron's rod,<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</p> + +<p>Adder, the deaf,<a href="#Page_110" class="lanchor"> 110</a>. iv. 33-4.</p> + +<p>Admiration, test of,<a href="#Page_96" class="lanchor"> 96</a>. iv. 8.</p> + +<p>Afghan war,<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</p> + +<p>Agricola,<a href="#Page_67" class="lanchor"> 67</a>. iii. 21.</p> + +<p>Aisles of aspen and of stone, +<a href="#Page_97" class="lanchor"> 97</a>. iv. 10.</p> + +<p>Alaric (son-in-law of Theodoric), defeated and killed by Clovis at Poitiers, +<a href="#Page_9" class="lanchor"> 9</a>; +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.</p><br /> + +<p>—— the younger, +<a href="#Page_52" class="lanchor"> 52</a>, ii. 49.</p> + +<p>Albofleda, sister of Clovis, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Alemannia (Germany)<a href="#Page_34" class="lanchor"> 34</a>. ii. 19.</p> + +<p>Alexander III. and Barbarossa, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 35.</p> + +<p>Alfred, King, of England, religious feeling under, +<a href="#Page_21" class="lanchor"> 21</a>.</p> + +<p>Algeria, <a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<p>Alphabet, the, and Mœsia, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 22.</p> + +<p>Alps, the, and climbing,<a href="#Page_72" class="lanchor"> 72</a>. iii. 29.</p> + +Amiens. (1) History; (2) Town; (3) Cathedral.<br /> +<br /> +<span style="margin-left: 1em;">(1) <i>History of:</i>—</span><br /> +<span style="margin-left: 2em;">early people of, and Roman gods, +<a href="#Page_4" class="lanchor"> 4</a>.</span><br /> +<span style="margin-left: 2em;">taken by the Franks + under Clodion, 445 <small>A.D.</small>, +<a href="#Page_7" class="lanchor"> 7</a>.</span><br /> +<span style="margin-left: 2em;">manufactures of, early, +<a href="#Page_2" class="lanchor"> 2</a>, +<a href="#Page_3" class="lanchor"> 3</a>.</span><br /> +<span style="margin-left: 5em;">" + swords,<a href="#Page_124" class="lanchor"> + 124</a>. iv. 43.</span><br /> +<span style="margin-left: 5em;">" + woollen,<a href="#Page_118" class="lanchor"> 118</a>, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</span><br /> +<span style="margin-left: 2em;">religion, and Christianity:—</span><br /> +<span style="margin-left: 3em;">the Beau Christ + d'Amiens,<a href="#Page_90" class="lanchor"> 90</a>, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 3, +<a href="#Page_36" class="lanchor"> 36</a>.</span><br /> +<span style="margin-left: 3em;">S. Firmin the first + to preach there, 300 <small> +A.D.</small>,<a href="#Page_5" class="lanchor"> 5</a>.</span><br /> +<span style="margin-left: 3em;">the first bishopric of France, +<a href="#Page_5" class="lanchor"> 5</a>.</span><br /> +<span style="margin-left: 3em;">the first church there, + 350 <small>A.D.</small>,<a href="#Page_5" class="lanchor"> 5</a>, +<a href="#Page_6" class="lanchor"> 6</a>; +<a href="#Page_99" class="lanchor"> 99</a>. iv. 14.</span><br /> +<span style="margin-left: 3em;">under S. Geoffroy, + 1104-50 <small>A.D.</small>,<a href="#Page_128" class="lanchor"> 128-9</a>. iv. 45.</span><br /> + +<p><span class="left"> +<a name="Page_158" id="Page_158">[Pg 158]</a></span></p><br /> + +<span style="margin-left: 1em;">(2) <i>The Town:</i>—</span><br /> +<span style="margin-left: 2em;">country round, +<a href="#Page_2" class="lanchor"> 2</a>.</span><br /> +<span style="margin-left: 2em;">highest land near, +<a href="#Page_14" class="lanchor"> 14</a>.</span><br /> +<span style="margin-left: 2em;">manufactory chimneys, +<a href="#Page_3" class="lanchor"> 3</a>.</span><br /> +<span style="margin-left: 2em;">railway station, +<a href="#Page_1" class="lanchor"> 1</a>, +<a href="#Page_3" class="lanchor"> 3</a>.</span><br /> +<span style="margin-left: 2em;">Roman gate near, 15.</span><br /> +<span style="margin-left: 2em;">S. Acheul, chimney of, +<a href="#Page_6" class="lanchor"> 6</a>, +<a href="#Page_14" class="lanchor"> 14</a>.</span><br /> +<span style="margin-left: 2em;">streams and rivers of, +<a href="#Page_1" class="lanchor"> 1</a>.</span><br /> +<span style="margin-left: 2em;">the "Venice of France," +<a href="#Page_1" class="lanchor"> 1</a>.</span><br /> +<br /> +<span style="margin-left: 1em;">(3) <i>The Cathedral:</i>—</span><br /> +<span style="margin-left: 2em;">(a) History,—</span><br /> +<span style="margin-left: 3em;">books on, +<a href="#Page_93" class="lanchor"> 93</a> n. iv. 1. 2. n.</span><br /> +<span style="margin-left: 3em;">building of, +<a href="#Page_89" class="lanchor"> 89</a>. iv. 1. 2.</span><br /> +<span style="margin-left: 4.5em;">" + by whom?<a href="#Page_97" class="lanchor"> 97-8</a>, iv. 12.</span><br /> +<span style="margin-left: 3em;">completion of, rhyme on the, +<a href="#Page_99" class="lanchor"> 99</a>. sq. iv. 12.</span><br /> +<span style="margin-left: 3em;">history of successive churches + on its site,<a href="#Page_99" class="lanchor"> 99</a>. iv. 14.</span><br /> +<span style="margin-left: 2em;">(b) General aspect of,—</span><br /> +<span style="margin-left: 3em;">as compared with other cathedrals, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</span><br /> +<span style="margin-left: 3em;">the consummation of Frankish + character,<a href="#Page_46" class="lanchor"> 46</a>. ii. 38.</span><br /> +<span style="margin-left: 3em;">the "Parthenon of Gothic + architecture,"<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</span><br /> +<span style="margin-left: 2em;">(c) Detailed examination of,—</span><br /> +<span style="margin-left: 3em;">approaches to, which best, +<a href="#Page_92" class="lanchor"> 92. sq.</a> iv. 6.</span><br /> +<span style="margin-left: 3em;">apse, the, its height, +<a href="#Page_96" class="lanchor"> 96</a>. iv. 9</span><br /> +<span style="margin-left: 4em;">" the first perfect piece + of Northern architecture, +<a href="#Page_97" class="lanchor"> 97</a>. iv. 11.</span><br /> +<span style="margin-left: 3em;">choir, the, and wood-carving, +<a href="#Page_91" class="lanchor"> 91</a> & n. iv. 5 & n.</span><br /> +<span style="margin-left: 3em;">façade, +<a href="#Page_108" class="lanchor"> 108 sq.</a> iv. 28 sq.</span><br /> +<span style="margin-left: 4em;">" the central porch,</span><br /> +<span style="margin-left: 4em;">" " + apostles of,<a href="#Page_108" class="lanchor"> 108</a>. iv. 29.</span><br /> +<span style="margin-left: 4em;">" " + Christ-Immanuel, David, +<a href="#Page_108" class="lanchor"> 108</a>. iv. 28.</span><br /> +<span style="margin-left: 4em;">" " + prophets of,<a href="#Page_108" class="lanchor"> 108</a>. iv. 29.</span><br /> +<span style="margin-left: 4em;">" the + northern porch (S. Firmin), +<a href="#Page_127" class="lanchor"> 127 sq</a>. iv. 44.</span><br /> +<span style="margin-left: 4em;">" the + southern porch (Madonna), +<a href="#Page_131" class="lanchor"> 131 sq</a>. iv. 48.</span><br /> +<span style="margin-left: 3em;">flêche, from station, +<a href="#Page_3" class="lanchor"> 3</a>, +<a href="#Page_4" class="lanchor">4</a> ; +<a href="#Page_94" class="lanchor"> 94</a>. iv. 7; +<a href="#Page_138" class="lanchor"> 138</a>. iv. 58.</span><br /> +<span style="margin-left: 3em;">foundation steps, the old, + removed,<a href="#Page_107" class="lanchor"> 107</a>. iv. 27.</span><br /> +<span style="margin-left: 3em;">restoration of, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 27; +<a href="#Page_123" class="lanchor"> 123</a>. iv. 43.</span><br /> +<span style="margin-left: 3em;">rose moulding of, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 27.</span><br /> +<span style="margin-left: 3em;">sculptures of, +<a href="#Page_133" class="lanchor"> 133-4</a>. iv. 51.</span><br /> +<span style="margin-left: 5em;">" of virtues + less good than of prophets, +<a href="#Page_121" class="lanchor"> 121</a>. iv. 42.</span><br /> +<span style="margin-left: 3em;">transepts of; North, rose window, +<a href="#Page_95" class="lanchor"> 95-6</a>. iv. 8.</span><br /> +<span style="margin-left: 5em;">" + " sculpture of, +<a href="#Page_125" class="lanchor"> 125</a>. n. iv. 43 n.</span><br /> +<span style="margin-left: 5em;">" + South, Madonna on, +<a href="#Page_94" class="lanchor"> 94</a>. iv. 7.</span><br /> + +<p>Amos, figure and quatrefoils, Amiens Cathedral, +<a href="#Page_123" class="lanchor"> 123</a>. iv. 43.</p> + +<p>Anchorites, early,<a href="#Page_72" class="lanchor"> 72</a>, +<a href="#Page_73" class="lanchor"> 73</a>. iii. 29, 30.</p> + +<p>Anderson, J. R., on purgatory, +<a href="#Page_136" class="lanchor">136 n</a> . iv. 55 n.</p> + +<p>Angelico, scriptural teaching of, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 46.</p> + +<p>Anger, bides its time, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 42.</p> + +<p><span class="left"> +<a name="Page_159" id="Page_159">[Pg 159]</a></span></p> + +Anger, a feminine vice, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.<br /> +<span style="margin-left: 1em;">" sculpture of, Amiens + Cathedral,<a href="#Page_117" class="lanchor"> 117</a>. iv. 41.</span><br /> + +<p>Angoulême, legend of its walls falling, +<a href="#Page_50" class="lanchor"> 50 n</a>. ii. 47.</p> + +<p>Aphrodite,<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</p> + +<p>Apocrypha, the, received by the Church, +<a href="#Page_78" class="lanchor"> 78</a>. iii. 40.</p> + +<p>Apostles, the, and virtues, Amiens Cathedral, +<a href="#Page_112" class="lanchor"> 112</a>. iv. 37 sq.</p> + +<p>Arab, Gothic and Classic, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +Arabia,<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.<br /> +<span style="margin-left: 1em;">" power of, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 19.</span><br /> +<span style="margin-left: 1em;">" religion of, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 19.</span><br /> +<span style="margin-left: 1em;">" Sir F. + Palgrave's book on, +<a href="#Page_64" class="lanchor"> 64-65</a>. iii. 17-18.</span><br /><br /> +Architecture, Egyptian, origin of, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.<br /> +<span style="margin-left: 1em;">" + literal character of early Christian, +<a href="#Page_90" class="lanchor"> 90</a>. iv. 4.</span><br /> +<span style="margin-left: 1em;">" + and nature, +<a href="#Page_97" class="lanchor"> 97</a>. iv. 10.</span><br /> +<span style="margin-left: 1em;">" + Northern gets as much light as possible, +<a href="#Page_89" class="lanchor"> 89</a>. iv. 2.</span><br /> +<span style="margin-left: 1em;">" + " passion of, +<a href="#Page_97" class="lanchor"> 97</a>. iv. 10.</span><br /> +<span style="margin-left: 1em;">" + "purity of style" in, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 2.</span><br /> + +<p>Arianism of Visigoths,<a href="#Page_9" class="lanchor"> 9</a>.</p> + +<p>Arles, defeat of Clovis by Theodoric at, +<a href="#Page_50" class="lanchor"> 50</a>, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 47, +<a href="#Page_53" class="lanchor"> 53</a>.</p> + +<p>Armour, early Frankish, +<a href="#Page_43" class="lanchor"> 43</a>. ii. 33.</p> + +Art, the Bible as influencing and influenced by Christian, +<a href="#Page_80" class="lanchor"> 80-81</a>. iii. 45-6.<br /> +<span style="margin-left: 1em;">" all great, praise, + pref.<a href="#Page_five" class="lanchor"> v</a>.</span><br /> +<span style="margin-left: 1em;">" and literature, + mental action of,<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</span><br /> + +<p>Asceticism, our power of rightly estimating, +<a href="#Page_72" class="lanchor"> 72</a>. iii. 29.</p> + +Asia, seven churches of,<a href="#Page_63" class="lanchor"> 63</a>. iii. 12.<br /> +<span style="margin-left: 1em;">" Minor, a + misnomer,<a href="#Page_62" class="lanchor"> 62</a>. iii. 12.</span><br /> +<span style="margin-left: 1em;">" religious + feeling of Asiatics,<a href="#Page_21" class="lanchor"> 21</a> n.</span><br /> + +<p>Assyria, ancient kingdom of, and the Jews, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 18.</p> + +<p>Astronomy from Egypt, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</p> + +Atheism, barefoot figure of, Amiens Cathedral, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.<br /> +<span style="margin-left: 1em;">" very wise + men may be idolaters, cannot be atheists, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> +<span style="margin-left: 1em;">" + Modern: see "Infidelity."</span><br /> + +<p>Athena,<a href="#Page_86" class="lanchor"> 86</a>. iii. 53.</p> + +<p>Athens, influence of, on Europe, +<a href="#Page_62" class="lanchor"> 62</a>. iii. 12.</p> + +<p>Atlantic cable, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 8.</p> + +<p>Attila, defeated at Chalons, +<a href="#Page_7" class="lanchor"> 7</a>.</p> + +<p>Attuarii,<a href="#Page_34" class="lanchor"> 34</a>, +<a href="#Page_38" class="lanchor"> 38</a> n. ii. 18, 28 n.</p> + +<p>Augurs, college of, +<a href="#Page_70" class="lanchor"> 70</a> n. iii. 26 n.</p> + +<p>Aurelian, the Emperor, a Dacian, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.</p> + +<p>Auroch herds, of Scythia, +<a href="#Page_31" class="lanchor"> 31</a> n. ii. 11.</p> + +Author, the:—<br /> +<span style="margin-left: 1em;">art teaching of, +<a href="#Page_85" class="lanchor"> 85</a>. iii. 52.</span><br /> +<span style="margin-left: 1em;">Bible training of, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 52.</span><br /> +<span style="margin-left: 1em;">on his own books, +<a href="#Page_85" class="lanchor"> 85</a>. iii. 52.</span><br /> +<span style="margin-left: 1em;">cathedrals, his love of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</span><br /> +<span style="margin-left: 1em;">conservative, pref. +<a href="#Page_three" class="lanchor"> iii</a>.</span><br /> + +<p><span class="left"> +<a name="Page_160" id="Page_160">[Pg 160]</a></span></p> + +Author, the:<br /> +<span style="margin-left: 1em;">discursiveness of, +<a href="#Page_47" class="lanchor"> 47</a>. ii. 40.</span><br /> +<span style="margin-left: 1em;">on Greek myths, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 52.</span><br /> +<span style="margin-left: 1em;">on Homer and Horace, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 52.</span><br /> +<span style="margin-left: 1em;">religion of, +<a href="#Page_135" class="lanchor"> 135 sq</a>. iv. 55 sq.</span><br /> +<span style="margin-left: 1em;">on Roman religion, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 52.</span><br /> +<span style="margin-left: 1em;">travels abroad; earliest + tour on Continent, +<a href="#Page_99" class="lanchor"> 99</a>. iv. 13.</span><br /> +<span style="margin-left: 2em;">" at Amiens, + in early life, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 27.</span><br /> +<span style="margin-left: 2em;">" at Avallon, + Aug. 28,<a href="#Page_82" class="lanchor"> 82</a>. +<a href="#Page_87" class="lanchor"> 87</a>. iii. 54.</span><br /> +<span style="margin-left: 1em;">books of quoted or referred + to:—</span><br /> +<span style="margin-left: 2em;">Ariadne Florentina, on + "franchise," +<a href="#Page_39" class="lanchor"> 39</a> n. ii. 28.</span><br /> +<span style="margin-left: 2em;">Arrows of the Chace, letters + to Glasgow, pref. +<a href="#Page_three" class="lanchor"> iii</a>.</span><br /> +<span style="margin-left: 2em;">Fiction Fair and Foul, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 35 n.</span><br /> +<span style="margin-left: 2em;">Fors Clavigera, Letter 61, + Vol. VI., p. —, +<a href="#Page_102" class="lanchor"> 102</a> n. iv. 20 n.</span><br /> +<span style="margin-left: 3em;">" " + + " 65, Vol. VI., p. —, +<a href="#Page_125" class="lanchor"> 125</a> n. iv. 43 n.</span><br /> +<span style="margin-left: 2em;">Laws of Fésolé, + pref.<a href="#Page_five" class="lanchor"> v</a>.</span><br /> +<span style="margin-left: 3em;">" + " " +<a href="#Page_60" class="lanchor"> 60</a>. iii. 7.</span><br /> +<span style="margin-left: 2em;">Modern Painters, plate +<a href="#Page_73" class="lanchor"> 73</a>, 20.</span><br /> +<span style="margin-left: 2em;">St. Mark's Rest, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 2.</span><br /> +<span style="margin-left: 3em;">" + " +<a href="#Page_83" class="lanchor"> 83</a> n. iii. 48 n.</span><br /> +<span style="margin-left: 3em;">" + " +<a href="#Page_113" class="lanchor"> 113</a> n. iv. 36.</span><br /> +<span style="margin-left: 2em;">Stones of Venice, +<a href="#Page_131" class="lanchor"> 131</a> n. iv. 49 n.</span><br /> +<span style="margin-left: 2em;">Two Paths, 95 +<a href="#Page_95" class="lanchor"> 95</a> n. iv. 8 n.</span><br /> +<span style="margin-left: 2em;">Val d'Arno, +<a href="#Page_39" class="lanchor"> 39</a> n. ii. 28 n.</span><br /> + +<p>Auvergnats,<a href="#Page_10" class="lanchor"> 10</a>.</p> + +<p>Avarice, modern,<a href="#Page_111" class="lanchor"> 111</a>. iv. 35; +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<span style="margin-left: 2em;">" figure of, Amiens Cathedral, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</span><br /> + +<p>Bacteria, the,<a href="#Page_13" class="lanchor"> 13</a>.</p> + +<p>Baltic, tribes of the, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 11, 12.</p> + +<p>Baptism, not essential to salvation, +<a href="#Page_18" class="lanchor"> 18</a>.</p> + +<p>Barbarossa, in the porch of St. Mark's, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 35.</p> + +<p>Batavians,<a href="#Page_49" class="lanchor"> 49</a>. ii. 45.</p> + +<p>Battle-axe, French, or Achon, +<a href="#Page_42" class="lanchor"> 42</a>. ii. 32.</p> + +<p>Bayeux, Bishop of, surrender of Lord Salisbury to, +<a href="#Page_105" class="lanchor"> 105</a>. iv. 24.</p> + +<p>Beauvais, cathedral of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<p>Beggars, how to give to, +<a href="#Page_95" class="lanchor"> 95</a>. iv. 8.</p> + +<p>Belshazzar's feast, +<a href="#Page_122" class="lanchor"> 122</a>. iv. 42.</p> + +<p>"Bible of Amiens," meaning of title, +<a href="#Page_127" class="lanchor"> 127</a>. iv. 44</p> + +——, the Holy—<br /> +<span style="margin-left: 4.5em;">art, as influenced by, +<a href="#Page_80" class="lanchor"> 80</a>. iii. 45.</span><br /> +<span style="margin-left: 4.5em;">and Clovis, +<a href="#Page_50" class="lanchor"> 50</a>. ii. 47.</span><br /> +<span style="margin-left: 4.5em;">contents and matchless + compass of, +<a href="#Page_85" class="lanchor"> 85</a>. iii. 51.</span><br /> +<span style="margin-left: 4.5em;">disobedience of accepting + only what we like in it, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 41.</span><br /> +<span style="margin-left: 4.5em;">history of, and acceptance + by the Church, +<a href="#Page_77" class="lanchor"> 77-8</a>. iii. 39, 40.</span><br /> +<span style="margin-left: 4.5em;">influence of, sentimental, + intellectual, moral, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 42.</span><br /> + +<p><span class="left"> +<a name="Page_161" id="Page_161">[Pg 161]</a></span></p> + +Bible, inspiration of the, +<a href="#Page_82" class="lanchor"> 82</a>. iii. 48.<br /> +<span style="margin-left: 1em;">the "library of Europe," +<a href="#Page_76" class="lanchor"> 76</a>. iii. 36.</span><br /> +<span style="margin-left: 1em;">literature and, +<a href="#Page_80" class="lanchor"> 80</a>. iii. 44.</span><br /> +<span style="margin-left: 1em;">St. Jerome's, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</span><br /> +<span style="margin-left: 1em;">study of, by the author as + a child,<a href="#Page_86" class="lanchor"> 86</a>. iii. 52.</span><br /> +<span style="margin-left: 2em;">" honest and + dishonest,<a href="#Page_79" class="lanchor"> 79</a>. iii. 42.</span><br /> +<span style="margin-left: 2em;">" one-sided, + and its results,<a href="#Page_79" class="lanchor"> 79</a>. iii. 41.</span><br /> +<span style="margin-left: 1em;">teaching of, general + and special,<a href="#Page_84" class="lanchor"> 84</a>. iii. 49.</span><br /> +<span style="margin-left: 1em;">Ulphilas' Gothic, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 22.</span><br /> +<span style="margin-left: 1em;">the word 'Bible,' its + meaning,<a href="#Page_77" class="lanchor"> 77</a>. iii. 37.</span><br /> +<span style="margin-left: 1em;">quoted or referred to: +—<a name="FNanchor_1_72" id="FNanchor_1_72"></a> +<a href="#Footnote_1_72" class="fnanchor">[A1]</a></span><br /> + +<small> +<span style="margin-left: 1em;">Gen. xviii. 25, Shall + not the Judge of all the earth do right? +<a href="#Page_139" class="lanchor"> 139</a>. iv. 60.</span><br /> +<span style="margin-left: 1em;">Ex. xiv. 15, Speak unto + the children of Israel, that they go forward,</span> +<a href="#Page_102" class="lanchor">102</a> n. iv. 21 n.<br /> +<span style="margin-left: 1em;">Deut. xxvi. 5, A Syrian + ready to perish was my father, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</span><br /> +<span style="margin-left: 1em;">1 Sam. xvii. 28, With + whom hast thou left those few sheep in the wilderness?</span> +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.<br /> +<span style="margin-left: 1em;">Ps. xi. 4, The Lord is + in His holy temple, +<a href="#Page_90" class="lanchor"> 90</a>. iv. 2.</span><br /> +<span style="margin-left: 1em;">Ps. xiv. 1, The fool hath + said (<i>Dixit insipiens</i>), +<a href="#Page_119" class="lanchor"> 119</a>, iv. 41.</span><br /> +<span style="margin-left: 1em;">Ps. xxiv. Who is the King + of Glory? +<a href="#Page_112" class="lanchor"> 112</a>. iv. 36.</span><br /> +<span style="margin-left: 1em;">Ps. lxv. 12, The little + hills rejoice on every side, +<a href="#Page_139" class="lanchor"> 139</a>. iv. 60.</span><br /> +<span style="margin-left: 1em;">Song of Solomon vii. 1, + How beautiful are thy feet with shoes, +<a href="#Page_119" class="lanchor">119</a>. iv. 41.</span><br /> +<span style="margin-left: 1em;">Isa. xi. 9, Hurt nor + destroy in all the holy mountain, +<a href="#Page_87" class="lanchor"> 87</a>. iii. 54.</span><br /> +<span style="margin-left: 1em;">Matt. x. 37, He that + loveth father or mother more than me, +<a href="#Page_76" class="lanchor"> 76</a>. iii. 36.</span><br /> +<span style="margin-left: 2em;">" xvi. 24, Let + him take up his cross and follow me, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 43.</span><br /> +<span style="margin-left: 2em;">" xvii. 5, This + is my beloved Son ....hear ye Him, +<a href="#Page_109" class="lanchor"> 109</a>, iv. 30.</span><br /> +<span style="margin-left: 2em;">" xviii. 20, Where + two or three are gathered together, +<a href="#Page_90" class="lanchor"> 90</a>. iv, 3.</span><br /> +<span style="margin-left: 2em;">" xxi. 9, Hosanna to + the Son of David, +<a href="#Page_109" class="lanchor"> 109</a>. iv. 31.</span><br /> +<span style="margin-left: 1em;">Luke i. 80, The child + grew....and was in the deserts, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</span><br /> +<span style="margin-left: 2em;">" x. 5, Peace be + to this house, +<a href="#Page_114" class="lanchor"> 114</a>. iv. 38.</span><br /> +<span style="margin-left: 2em;">" x. 28, This do, + and thou shalt live, +<a href="#Page_135" class="lanchor"> 135</a>. iv. 54.</span><br /> +<span style="margin-left: 2em;">" xvi. 31, If + they hear not Moses and the prophets, +<a href="#Page_177" class="lanchor"> 177</a>. iii. 38.</span><br /> +<span style="margin-left: 1em;">John vi. 29, This is + the work of God, that ye believe him, +<a href="#Page_4" class="lanchor"> 4</a>.</span><br /> +<span style="margin-left: 2em;">" vi. 55, Except + ye eat the flesh of the Son of man, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> +<span style="margin-left: 2em;">" xvii. 23, I + in them, and thou in me, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</span><br /> +<span style="margin-left: 2em;">" xxi. 16, Feed + my sheep, +<a href="#Page_106" class="lanchor"> 106</a>. iv. 26.</span><br /> +<span style="margin-left: 1em;">Rom. viii. 4, 6, 13, + The righteousness of the law ....for to be carnally</span><br /> +<span style="margin-left: 6.5em;">minded, is death, +<a href="#Page_84" class="lanchor"> 84</a> n. iii. 48 n.</span><br /> +<span style="margin-left: 1em;">1 Cor. xiii. 6, + Rejoiceth not in iniquity, but in the truth, pref. +<a href="#Page_five" class="lanchor"> v</a>.</span><br /> +<span style="margin-left: 1em;">2 Cor. vi. 16, I will + be their God and they shall be my people, +<a href="#Page_90" class="lanchor"> 90</a>. iv. 3.</span><br /> +<span style="margin-left: 1em;">Eph. iv. 26, Let not + the sun go down upon your wrath, +<a href="#Page_48" class="lanchor"> 48</a>. iii. 42.</span><br /> +<span style="margin-left: 2em;">" vi. 15, Your + feet shod with the preparation of the gospel of peace,</span> +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.<br /> +<span style="margin-left: 1em;">James v. 7, 8, Be ye + also patient, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</span><br /> +<span style="margin-left: 1em;">Rev. iii. 11, + Hold fast that which thou hast, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> +<span style="margin-left: 2em;">" xi. 15, The + kingdoms of this world are become the kingdoms of our Lord</span><br /> +<span style="margin-left: 6.5em;">and of his Christ, +<a href="#Page_139" class="lanchor"> 139</a>. iv. 60.</span><br /> +</small> + +<p>Bibliotheca,<a href="#Page_77" class="lanchor"> 77</a>. iii. 37.</p> + +<p>Bishops, French, in battle, +<a href="#Page_105" class="lanchor"> 105</a>. iv. 24. <i>See</i> + Everard and S. Geoffrey.</p> + +<p>Bittern and hedgehog, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +<p>Black's atlas,<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>Black Prince, the, his leopard coinage, +<a href="#Page_117" class="lanchor"> 117</a>. iv. 41.</p> + +<span style="margin-left: 1em;">" + " + " + at Limoges, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</span><br /> + +<p>Blasphemy and slang, +<a href="#Page_105" class="lanchor"> 105</a>. iv. 25.</p> + +<p>Blight, as a type of punishment, +<a href="#Page_123" class="lanchor"> 123</a>. iv. 43.</p> + +<p>Boden see, the, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 25.</p> + +<p>Boulin, Arnold, carves choir of Amiens Cathedral, +<a href="#Page_92" class="lanchor"> 92</a> n. iv. 5.</p> + +<span class="left"> +<a name="Page_162" id="Page_162">[Pg 162]</a></span> + +<p>Bourges, cathedral of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<p>Bouvines, battle of, +<a href="#Page_105" class="lanchor"> 105</a>. iv. 24.</p> + +<p>Bretons, in France,<a href="#Page_6" class="lanchor"> 6</a>, +<a href="#Page_8" class="lanchor"> 8</a>, +<a href="#Page_11" class="lanchor"> 11</a>.</p> + +<p>Britain, gives Christianity its first deeds and + final legends, +<a href="#Page_32" class="lanchor"> 32</a>. ii. 15.</p> + +<span style="margin-left: 1.5em;">" + divisions of, +<a href="#Page_69" class="lanchor"> 69</a>. iii. 24.</span><br /> + +<span style="margin-left: 1.5em;">" + and Roman Empire, +<a href="#Page_29" class="lanchor"> 29-30</a>. ii. 9.</span><br /> + +<p>Brocken summit, the, +<a href="#Page_35" class="lanchor"> 35</a>. ii. 22.</p> + +<p>Bructeri,<a href="#Page_34" class="lanchor"> 34</a>. ii. 18.</p> + +<p>Bunyan, John,<a href="#Page_16" class="lanchor"> 16</a>.</p> + +<p>Burgundy, and France distinct, +<a href="#Page_6" class="lanchor"> 6</a>, +<a href="#Page_8" class="lanchor"> 8</a>, +<a href="#Page_11" class="lanchor"> 11</a>.</p> + +<span style="margin-left: 1.5em;">" + extent of kingdom, <i>temp.</i> Clotilde, +<a href="#Page_52" class="lanchor"> 52</a> n. ii 49.</span><br /> + +<span style="margin-left: 1.5em;">" + king of, uncle of Clotilde, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 50.</span><br /> + +<p>Bussey and Gaspey's History of France, +<a href="#Page_52" class="lanchor"> 52</a> n. ii. 50.</p> + +<p>Butler, Colonel, "Far out Rovings retold," pref. +<a href="#Page_four" class="lanchor"> iv</a>., 35.</p> + +<p>Byron's "Cain," +<a href="#Page_80" class="lanchor"> 80</a>. iii. 44.</p> + +<p>Byzantine Madonna, +<a href="#Page_131" class="lanchor"> 131</a>. iv. 49.</p> + +<span style="margin-left: 1em;">" + scheme of the virtues, +<a href="#Page_112" class="lanchor"> 112</a> n. iv. 36.</span><br /> + +<p>Byzantium, influence of on Europe, +<a href="#Page_62" class="lanchor"> 62</a>. iii. 12.</p> + + +<p>Calais, road from, to Paris,<a href="#Page_10" class="lanchor"> 10</a></p> + +<p>Callousness of modern public opinion, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 42.</p> + +<p>Camels, disobedient and ill-tempered, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Canary Islands, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<p>Cancan, the, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Canterbury, S. Martin's church at, and S. Augustine, +<a href="#Page_18" class="lanchor"> 18</a>.</p> + +<p>Canute, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</p> + +<p>Carlyle, T., description of Poland and Prussia, +<a href="#Page_30" class="lanchor"> 30</a> n. ii. 10.</p> + +<span style="margin-left: 1em;">" + "Frederick the Great" quoted, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</span><br /> + +<p>Carpaccio, draperies in the pictures of, +<a href="#Page_2" class="lanchor"> 2</a>.</p> + +<p>Carthage, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<p>Cary's Dante, +<a href="#Page_112" class="lanchor"> 112</a> n. iv. 36.</p> + +<span style="margin-left: 1em;">" + " + +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</span><br /> + +<span style="margin-left: 1em;">" + " + See "Dante," +<a href="#Page_120" class="lanchor"> 120</a>.</span><br /> + +<p>Cassel,<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>Cathedrals, author's love of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<span style="margin-left: 1em;">" + custodians of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</span><br /> + +<span style="margin-left: 1em;">" + different, French and English, compared with that of Amiens, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</span><br /> + +<span style="margin-left: 1em;">" + plan of mediæval, and its religious meaning, +<a href="#Page_91" class="lanchor"> 91</a>. iv. 4.</span><br /> + +<span style="margin-left: 1em;">" + points of compass in, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 28.</span><br /> + +<p>Catti, the, +<a href="#Page_34" class="lanchor"> 34</a>, +<a href="#Page_38" class="lanchor"> 38</a>, ii. 18, +<a href="#Page_27" class="lanchor"> 27</a>.</p> + +<p>Cattle, huge, of nomad tribes, +<a href="#Page_31" class="lanchor"> 31</a> n. ii. 11.</p> + +<p>Centuries, division of the, into four periods, +<a href="#Page_26" class="lanchor"> 26</a>. ii. 1.</p> + +<p>Chalons, defeat of Attila at, +<a href="#Page_7" class="lanchor"> 7</a>.</p> + +<p>Chamavi, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 18.</p> + +<p>Chapman, George, his last prayer, +<a href="#Page_102" class="lanchor"> 102</a>. iv. 20-21.</p> + +<span class="left"> +<a name="Page_163" id="Page_163">[Pg 163]</a></span> + +<p>Charity, giving to beggars, +<a href="#Page_95" class="lanchor"> 95</a>. iv. 8.</p> + +<span style="margin-left: 1em;">" + indiscriminate, +<a href="#Page_121" class="lanchor"> 121</a>. iv. 41.</span><br /> + +<p>Charlemagne, religion under, +<a href="#Page_21" class="lanchor"> 21</a> n.</p> + +<p>Chartres cathedral, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<p>Chastity, Amiens Cathedral, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<p>Chaucer, "Romaunt of Rose" quoted on franchise, +<a href="#Page_39" class="lanchor"> 39</a> n. ii. 28.</p> + +<p>Chauci, +<a href="#Page_34" class="lanchor"> 34</a>, +<a href="#Page_38" class="lanchor"> 38</a>. ii. 18, +<a href="#Page_27" class="lanchor"> 27</a>.</p> + +<p>Childebert (son of Clovis), first Frank king of Paris, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<span style="margin-left: 1em;">" + meaning of the word, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</span><br /> + +<p>Childeric, son of Merovée, king of Franks, + exiled 447 <span class="smcap">A.D.</span>, +<a href="#Page_7" class="lanchor"> 7</a>.</p> + +<p>Chivalry, its dawn and darkening, +<a href="#Page_43" class="lanchor"> 43</a> ii. 33.</p> + +<span style="margin-left: 1em;">" + its Egyptian origin, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</span><br /> + +<span style="margin-left: 1em;">" feudal, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> + +<p>Chlodomir, second son of Clovis, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Chlodowald, son of Chlodomir, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Christ, the Beau Christ d'Amiens, +<a href="#Page_90" class="lanchor"> 90</a>. 111. iv. 3, 36.</p> + +<span style="margin-left: 1em;">" and the doctors, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</span><br /> + +<span style="margin-left: 1em;">" His + life, not His death, to be mainly contemplated, +<a href="#Page_134" class="lanchor"> 134</a>. iv. 52.</span><br /> + +<span style="margin-left: 1em;">" His return to Nazareth, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</span><br /> + +<span style="margin-left: 1em;">" realization + of His presence by mediæval burghers, +<a href="#Page_90" class="lanchor"> 90</a>. iv. 3.</span><br /> + +<span style="margin-left: 1em;">" statue of, + Amiens Cathedral, +<a href="#Page_108" class="lanchor"> 108</a>. iv. 28.</span><br /> + +<span style="margin-left: 1em;">" " + " + " + +<a href="#Page_111" class="lanchor"> 111</a>. iv. 36.</span><br /> + +<span style="margin-left: 1em;">" " + " + " + its conception and meaning, +<a href="#Page_134" class="lanchor"> 134</a>. iv. 52.</span><br /> + +<p>Christian," "The (newspaper), +<a href="#Page_83" class="lanchor"> 83</a>. iii. 48.</p> + +<p>Christianity and the Bible, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</p> + +<span style="margin-left: 1em;">" + of Clovis, +<a href="#Page_13" class="lanchor"> 13</a>.</span><br /> + +<span style="margin-left: 1em;">" + early, share of Britain, Gaul and Germany in, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 15.</span><br /> + +<span style="margin-left: 1em;">" + fifth century, at end of, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> + +<span style="margin-left: 1em;">" + Gentile, +<a href="#Page_77" class="lanchor"> 77</a>. iii 39.</span><br /> + +<span style="margin-left: 1em;">" + Gothic, Classic, Arab, +<a href="#Page_69" class="lanchor"> 69</a>. iii. 25.</span><br /> + +<span style="margin-left: 1em;">" + literature as influencing, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</span><br /> + +<span style="margin-left: 1em;">" + mediæval, Saxon and Frank, +<a href="#Page_21" class="lanchor"> 21</a>.</span><br /> + +<span style="margin-left: 1em;">" + modern, +<a href="#Page_17" class="lanchor"> 17</a>.</span><br /> + +<span style="margin-left: 1em;">" + modest minds, the best recipients of, +<a href="#Page_77" class="lanchor"> 77</a>. iii. 39.</span><br /> + +<span style="margin-left: 1em;">" + monastic life, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</span><br /> + +<span style="margin-left: 1em;">" + S. Jerome's Bible, and, +<a href="#Page_77" class="lanchor"> 77</a>. iii. 37.</span><br /> + +<span style="margin-left: 1em;">" + true, defined, +<a href="#Page_136" class="lanchor"> 136</a>. iv. 55.</span><br /> + +<span style="margin-left: 1em;">" + " + " + +<a href="#Page_137" class="lanchor"> 137</a>. iv. 57.</span><br /> + +<span style="margin-left: 1em;">" + See "Religion."</span><br /> + +<p>Church, the first French, at Amiens, +<a href="#Page_5" class="lanchor"> 5</a>, +<a href="#Page_6" class="lanchor"> 6</a>.</p> + +<p>Churlishness, figure of, Amiens Cathedral, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Cimabue's Madonna, +<a href="#Page_131" class="lanchor"> 131</a>. iv. 49.</p> + +<p>Cincinnatus, +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21.</p> + +<p>Circumstances, man the creature of, +<a href="#Page_58" class="lanchor"> 58</a>, +<a href="#Page_59" class="lanchor"> 59</a>. iii. 1, 3.</p> + +<p>Classic countries of Europe, (Gothic, and Arab,) +<a href="#Page_62" class="lanchor"> 62 sq</a>. iii. 11.</p> + +<span style="margin-left: 1em;">" literature, + there is a <i>sacred</i>, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 53.</span><br /> + +<p><span class="left"> +<a name="Page_164" id="Page_164">[Pg 164]</a></span></p> + +<p>Claudius, the Emperor, a Dacian, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.</p> + +<p>Clergymen, modern, +<a href="#Page_17" class="lanchor"> 17</a>.</p> + +<span style="margin-left: 1em;">" + protestant, +<a href="#Page_74" class="lanchor"> 74</a>. iii. 33.</span><br /> + +<p>Climate, and nationality, +<a href="#Page_9" class="lanchor"> 9</a>.</p> + +<span style="margin-left: 1em;">" + races divided by, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9.</span><br /> + +<span style="margin-left: 1em;">" + and race, their influence on man, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9.</span><br /> + +<p>Cloak, legend of S. Martin's, +<a href="#Page_7" class="lanchor"> 7</a>, +<a href="#Page_15" class="lanchor"> 15</a>.</p> + +<p>Clodion, leads Franks over Rhine and takes Amiens, 445 A.D., +<a href="#Page_7" class="lanchor"> 7</a>.</p> + +<p>Clotaire, son of Clovis, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Clotilde (wife of Clovis, daughter of Childeric), +<a href="#Page_6" class="lanchor"> 6</a>, +<a href="#Page_21" class="lanchor"> 21</a>.</p> + +<span style="margin-left: 1em;">" + education of, +<a href="#Page_52" class="lanchor"> 52</a> n. ii. 49.</span><br /> + +<span style="margin-left: 1em;">" + the god of,<a href="#Page_7" class="lanchor"> 7</a>, +<a href="#Page_9" class="lanchor"> 9</a>, +<a href="#Page_13" class="lanchor"> 13</a>.</span><br /> + +<span style="margin-left: 1em;">" + —— +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> + +<span style="margin-left: 1em;">" + journeys to France, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 50.</span><br /> + +<span style="margin-left: 1em;">" + marriage of, +<a href="#Page_13" class="lanchor"> 13</a>; +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</span><br /> + +<span style="margin-left: 1em;">" + mother of, +<a href="#Page_52" class="lanchor"> 52</a> n. ii. 49.</span><br /> + +<span style="margin-left: 1em;">" + name, meaning of the, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</span><br /> + +<p>——, daughter of Clovis and Clotilde, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Clovis, King of the Franks, +<a href="#Page_7" class="lanchor"> 7</a>.</p> + +<span style="margin-left: 1em;">" birth + of, 466 <small>A.D.</small>, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.</span><br /> + +<span style="margin-left: 1em;">" character of, +<a href="#Page_13" class="lanchor"> 13</a>.</span><br /> + +<span style="margin-left: 1em;">" death and + last years of, +<a href="#Page_49" class="lanchor"> 49 sq</a>. ii. 44.</span><br /> + +<span style="margin-left: 1em;">" family of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</span><br /> + +<span style="margin-left: 1em;">" name, + meaning of the, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</span><br /> + +<span style="margin-left: 1em;">" reign of, +<a href="#Page_13" class="lanchor"> 13</a>.</span><br /> + +<span style="margin-left: 1em;">" crowned + at Amiens, 481 <small>A.D.</small>, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 2.</span><br /> + +<span style="margin-left: 1em;">" + " at Rheims, +<a href="#Page_9" class="lanchor"> 9</a>.</span><br /> + +<span style="margin-left: 1em;">" defeat + of by Ostrogoths, at Arles, +<a href="#Page_50" class="lanchor"> 50</a>. ii. 47.</span><br /> + +<span style="margin-left: 1em;">" passes + the Loire, at Tours, +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> + +<span style="margin-left: 1em;">" and the + Soissons vase, +<a href="#Page_47" class="lanchor"> 47-8</a>. ii. 41-3.</span><br /> + +<span style="margin-left: 1em;">" summary + of its events, +<a href="#Page_49" class="lanchor"> 51</a>. ii. 49.</span><br /> + +<span style="margin-left: 1em;">" victories + of, (Soissons, Poitiers, Tolbiac,) +<a href="#Page_9" class="lanchor"> 9</a>. +<a href="#Page_21" class="lanchor"> 21</a>. i. n.</span><br /> + +<span style="margin-left: 1em;">" + " the Franks after his, +<a href="#Page_46" class="lanchor"> 46</a>. ii. 38.</span><br /> + +<span style="margin-left: 1em;">" religion + of:—</span><br /> +<span style="margin-left: 1em;">" + prays to the God of Clotilde, +<a href="#Page_7" class="lanchor"> 7</a>, +<a href="#Page_9" class="lanchor"> 9</a>, +<a href="#Page_13" class="lanchor"> 13</a>; +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> +<span style="margin-left: 1em;">" + conversion to Christianity by S. Remy, +<a href="#Page_13" class="lanchor"> 13</a>, +<a href="#Page_14" class="lanchor"> 14</a>.</span><br /> +<span style="margin-left: 1em;">" + his previous respect for Christianity, +<a href="#Page_52" class="lanchor"> 52</a> n. ii. 49 n.</span><br /> +<span style="margin-left: 1em;">" + " + " + " + " + S. Martin's Abbey, +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> +<span style="margin-left: 1em;">" + his Christianity, analysed, +<a href="#Page_50" class="lanchor"> 50</a>. ii. 47.</span><br /> + +<span style="margin-left: 1em;">" + Rheims enriched by, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.</span><br /> + +<span style="margin-left: 1em;">" + S. Genevieve, Paris, founded by, +<a href="#Page_55" class="lanchor"> 55</a>. ii. 55.</span><br /> + +<p>——, son of Childeric, +<a href="#Page_7" class="lanchor"> 7</a>.</p> + +——, —— invades Italy, +<a href="#Page_38" class="lanchor"> 38</a> n. ii. 28 n.<br /> + +——, —— reign of, +<a href="#Page_7" class="lanchor"> 7</a>.<br /> + +<p>Cockatrice, sculpture of the, Amiens Cathedral, +<a href="#Page_110" class="lanchor"> 110</a>. iv. 33-4.</p> + +<p>Cockneyism, history writing and, +<a href="#Page_13" class="lanchor"> 13</a>.</p> + +<span class="left"> +<a name="Page_165" id="Page_165">[Pg 165]</a></span> + +<p>Cockneyism, 'Mossoo,' +<a href="#Page_38" class="lanchor"> 38</a>. ii. 27.</p> + +<span style="margin-left: 1em;">" + priests and, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> + +<p>Coinage, the Black Prince's leopard, +<a href="#Page_117" class="lanchor"> 117</a>. iv. 41.</p> + +<p>Colchos, tribes of the lake of, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 11.</p> + +<p>Cologne, battlefield of Tolbiac from, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</p> + +<p>Commerce and protestantism, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 43.</p> + +<p>Competition will not produce art, +<a href="#Page_90" class="lanchor"> 90</a> n. iv. 4.</p> + +<span style="margin-left: 2.5em;">" + and the Franks, +<a href="#Page_41" class="lanchor"> 41</a> n. ii. 31.</span><br /> + +<p>Constantine, Emperor, power of, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</p> + +<span style="margin-left: 2.5em;">" + lascivious court of, +<a href="#Page_67" class="lanchor"> 67</a>. iii. 20.</span><br /> + +<p>Constantius, Emperor, a Dacian, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.</p> + +<p>Courage, figure of, Amiens Cathedral, +<a href="#Page_117" class="lanchor"> 117</a>. iv. 41.</p> + +<p>Covetousness, and atheism, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +<p>Cowardice, figure of, Amiens Cathedral, +<a href="#Page_117" class="lanchor"> 117</a>. iv. 41.</p> + +<p>Creasy, Sir E., "History of England," +<a href="#Page_59" class="lanchor"> 59</a> iii. 5, 6.</p> + +<p>Crecy, battle of, Edward II. fords the, +<a href="#Page_1" class="lanchor"> 1</a>.</p> + +<p>Crime, the history of, its possible lessons, +<a href="#Page_12" class="lanchor"> 12</a>.</p> + +<p>Cross, the power of the, in history, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 42.</p> + +<span style="margin-left: 1em;">" protestant + view of the, as a raft of salvation, +<a href="#Page_80" class="lanchor"> 80</a>. iii. 43.</span><br /> + +<p>Crown, the, of Hope, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +<p>Cyrene, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + + +<p>Dacia, contest of, with Rome, +<a href="#Page_30" class="lanchor"> 30</a>. ii. 9.</p> + +<span style="margin-left: 1em;">" five Roman + emperors from, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15 n.</span><br /> + +<p>Dædalus, +<a href="#Page_101" class="lanchor"> 101</a>, iv. 19.</p> + +<p>Dalmatia, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 23.</p> + +<p>Danes, the, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</p> + +Daniel, statue, etc., of, Amiens Cathedral, +<a href="#Page_114" class="lanchor"> 114</a>. iv. 38; +<a href="#Page_121" class="lanchor"> 121</a>. iv. 42.<br /> +<span style="margin-left: 4em;">quatrefoils: 'traditional + visit of Habakkuk to', +<a href="#Page_125" class="lanchor"> 125</a>. iv. 43.</span><br /> +<span style="margin-left: 6em;">" + the stone cut without hands, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</span><br /> + +<p>Dante, as a result of the Bible, +<a href="#Page_80" class="lanchor"> 80</a>. iii. 44.</p> + +<span style="margin-left: 1em;">" + Christian-heathen poet, +<a href="#Page_102" class="lanchor"> 102</a>. iv. 20.</span><br /> + +<span style="margin-left: 1em;">" Virgil's + influence on, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 53.</span><br /> + +<span style="margin-left: 1em;">" quoted: + "Paradise" (28), +<a href="#Page_111" class="lanchor"> 111</a> n. iv. 36.</span><br /> + +<span style="margin-left: 1em;">" + " + " + (125), +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</span><br /> + +<p>Danube, tribes of the, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 1.</p> + +<p>Darwinism, +<a href="#Page_40" class="lanchor"> 40</a>. ii. 30; +<a href="#Page_126" class="lanchor">126</a> . iv. 43.</p> + +<p>Dates, recollection of exact, +<a href="#Page_26" class="lanchor"> 26</a>, ii. 1, 2, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 17.</p> + +<p>David and monastic life, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</p> + +<span style="margin-left: 1em;">" + statue of, Amiens Cathedral, +<a href="#Page_109" class="lanchor"> 109</a> sq. iv. 31.</span><br /> + +<p>Dead, recognition of the, in a future life, +<a href="#Page_139" class="lanchor"> 139</a>. iv. 60.</p> + +<p>Denmark, under Canute, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</p> + +<p>Despair, figure of, Amiens Cathedral, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<p>Devil, St. Martin's answer to the, +<a href="#Page_17" class="lanchor"> 17</a>.</p> + +<p>Diocletian, retirement of, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 20.</p> + +<p>Discipline, essential to man, +<a href="#Page_108" class="lanchor"> 108</a>. iv. 29.</p> + +<span class="left"> +<a name="Page_166" id="Page_166">[Pg 166]</a></span> + +<p>Dniester, importance of the, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9-10.</p> + +<p>Doctor, preaching at Matlock, +<a href="#Page_83" class="lanchor"> 83</a> n. iii. 48 n.</p> + +<p>Douglas, Bishop, translation of Virgil, +<a href="#Page_135" class="lanchor"> 135</a>; +<a href="#Page_86" class="lanchor"> 86</a>. iii. 53; +<a href="#Page_102" class="lanchor"> 102</a>. iv. 20.</p> + +<p>Dove, the, a type of humility, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<span style="margin-left: 1em;">" + " Isaac Walton's river, +<a href="#Page_1" class="lanchor"> 1</a>.</span><br /> + +<p>Dover cliff and parade, +<a href="#Page_96" class="lanchor"> 96</a>. iv. 9.</p> + +<p>Drachenfels, district of the, +<a href="#Page_35" class="lanchor"> 35</a>. ii. 20, 22.</p> + +<p>Dragon, under feet of the Christ, Amiens + Cathedral, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 34.</p> + +<p>Druids, in France, +<a href="#Page_4" class="lanchor"> 4</a>.</p> + +<p>Durham Cathedral, +<a href="#Page_89" class="lanchor"> 89</a>. iv. 1.</p> + +<p>Dusevel's history of Amiens, +<a href="#Page_2" class="lanchor"> 2</a> n.</p> + + +<p>East, geography of the, +<a href="#Page_64" class="lanchor"> 64</a>, iii. 17, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 18.</p> + +<p>Eder, the, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>Egypt, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<span style="margin-left: 1em;">" + The Flight into, +<a href="#Page_132" class="lanchor"> 132</a>. iv. 51.</span><br /> + +<span style="margin-left: 1em;">" + Idols, the fall of, in, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</span><br /> + +<span style="margin-left: 1em;">" + influence of, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 19.</span><br /> + +<span style="margin-left: 1em;">" + and the origin of learning, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</span><br /> + +<span style="margin-left: 1em;">" + theology of, and Greece, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</span><br /> + +<p>Eisenach, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>Elbe, tribes of the, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 11.</p> + +<p>Elijah, figure of, Amiens Cathedral, +<a href="#Page_124" class="lanchor"> 124</a>. iv. 43.</p> + +<p>Engel-bach,<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>England, dominions of (story of C. Fox and + Frenchman),<a href="#Page_59" class="lanchor"> 59</a>. iii. 5-6.</p> + +<span style="margin-left: 2em;">" + modern politics of: Afghan war, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</span><br /> + +<span style="margin-left: 2em;">" " + " + Ireland, pref. +<a href="#Page_three" class="lanchor"> iii.</a>, iv.; +<a href="#Page_60" class="lanchor"> 60</a>. iii. 6.</span><br /> + +<span style="margin-left: 2em;">" " + " + Scotch crofters, +<a href="#Page_6" class="lanchor"> 6</a>. iii. 6.</span><br /> + +<span style="margin-left: 2em;">" " + " + Zulu land, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43; +<a href="#Page_60" class="lanchor"> 60</a>. iii. 6.</span><br /> + +<span style="margin-left: 2em;">" + pride of wealth, +<a href="#Page_60" class="lanchor"> 60</a>. iii. 7.</span><br /> + +<span style="margin-left: 2em;">" + St. Germain comes to, +<a href="#Page_28" class="lanchor"> 28</a>. ii. 5.</span><br /> + +<span style="margin-left: 2em;">" + streams of (Croydon, Guildford, Winchester), +<a href="#Page_3" class="lanchor"> 3</a>.</span><br /> + +<p>English cathedrals, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<span style="margin-left: 2em;">" + character, stolid, French active, +<a href="#Page_40" class="lanchor"> 40</a>. ii. 30.</span><br /> + +<span style="margin-left: 2em;">" + language, its virtues, nobler than Latin, +<a href="#Page_105" class="lanchor"> 105</a>. iv. 24.</span><br /> + +<span style="margin-left: 2em;">" + tourist, the, +<a href="#Page_72" class="lanchor"> 72</a>. iii. 29.</span><br /> + +<span style="margin-left: 2em;">" + " + " + initial-cutting by, +<a href="#Page_98" class="lanchor"> 98</a>. iv. 12.</span><br /> + +<p>Ethiopia, the Lord striking, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +<p>Europe, condition and history of, 1-500 + <span class="smcap">A.D.</span>, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 13, +<a href="#Page_54" class="lanchor"> 54</a>.</p> + +<span style="margin-left: 1.5em;">" + countries of, twelve, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</span><br /> + +<span style="margin-left: 1.5em;">" + division of, into Gothic and Classic, +<a href="#Page_62" class="lanchor"> 62 sq</a>. iii. 11 sq.</span><br /> + +<span style="margin-left: 1.5em;">" + " by Vistula + and Dniester, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9-10.</span><br /> + +<span style="margin-left: 1.5em;">" + geography of, +<a href="#Page_61" class="lanchor"> 61-65</a>, iii. 9-18, 22-3 sq. +<a href="#Page_68" class="lanchor"> 68</a>, iii. 9-18, 22-3 sq. +<a href="#Page_69" class="lanchor"> 69</a>. iii. 9-18, 22-3 sq.</span><br /> + +<span style="margin-left: 1.5em;">" + Greek part of, +<a href="#Page_62" class="lanchor"> 62</a>. iii. 12.</span><br /> + +<span style="margin-left: 1.5em;">" + " + imagination, and Roman order, + influence of, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 20.</span><br /> + +<span style="margin-left: 1.5em;">" + nomad tribes of, +<a href="#Page_31" class="lanchor"> 31</a> & n. ii. 11.</span><br /> + +<p><span class="left"> +<a name="Page_167" id="Page_167">[Pg 167]</a></span></p> + +<p>Europe, peasant life of early, +<a href="#Page_82" class="lanchor"> 82</a>. ii. 13.</p> + +<p>Evangelical doctrine and commerce, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 43.</p> + +<p>Everard, Bishop of Amiens, his tomb, +<a href="#Page_104" class="lanchor"> 104</a>. iv. 24.</p> + +<p>Executions, ancient and modern, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</p> + +<p>Ezekiel, figure of, Amiens Cathedral, +<a href="#Page_122" class="lanchor"> 122</a>. iv. 42.</p> + + +<p>Faith, justification by, +<a href="#Page_137" class="lanchor"> 137</a>. iv. 56.</p> + +<span style="margin-left: 1em;">" + mediæval, +<a href="#Page_90" class="lanchor"> 90</a>. iv. 3.</span><br /> + +<span style="margin-left: 1em;">" + sculpture of, Amiens Cathedral, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> + +<span style="margin-left: 1em;">" + " + +the substance of things hoped for," +<a href="#Page_138" class="lanchor"> 138</a>. iv. 60.</span><br /> + +<span style="margin-left: 1em;">" + symbolism of, with cup and cross, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> + +<span style="margin-left: 1em;">" + and works, +<a href="#Page_134" class="lanchor"> 134</a>. iv. 52 sq.</span><br /> + +<p>Fanaticism, and the Bible, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 41.</p> + +<p>Fathers, the, Scriptural commentaries of, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 46.</p> + +<span style="margin-left: 1em;">" + theology of the, +<a href="#Page_135" class="lanchor"> 135</a>. iv. 55.</span><br /> + +<p>Faust, Goethe's, +<a href="#Page_8" class="lanchor"> 8</a>; +<a href="#Page_35" class="lanchor"> 35</a>. ii. 21; +<a href="#Page_80" class="lanchor"> 80</a>. iii. 44.</p> + +<p>Favine, André (historian, 1620) + on Frankish character, +<a href="#Page_40" class="lanchor"> 40</a>. ii. 30, 32.</p> + +<p>Feud, etymology of, +<a href="#Page_101" class="lanchor"> 101</a> n. iv. 17 n.</p> + +<p>Florence, Duomo of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<p>Folly, sculpture of, Amiens Cathedral, +<a href="#Page_121" class="lanchor"> 121</a>. iv. 41.</p> + +<p>Fortitude, sculpture of, Amiens Cathedral, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Fox, Charles, his boast of England, +<a href="#Page_59" class="lanchor"> 59</a>. iii. 5.</p> + +<span style="margin-left: 0.5em;">" Dr., + quaker, preaching at Matlock, +<a href="#Page_83" class="lanchor"> 83</a> n. iii. 48.</span><br /> + +<p>France, Amiens and Calais, country between, +<a href="#Page_2" class="lanchor"> 2</a>.</p> + +<span style="margin-left: 1em;">" + architecture of, no stone saw used, +<a href="#Page_89" class="lanchor"> 89</a>. iv. 2 n.</span><br /> + +<span style="margin-left: 1em;">" + books on: Pictorial History of, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</span><br /> + +<span style="margin-left: 1em;">" + " + "Villes de France," +<a href="#Page_52" class="lanchor"> 52</a> n. ii. 50.</span><br /> + +<span style="margin-left: 1em;">" cathedrals of, the, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</span><br /> + +<span style="margin-left: 1em;">" + their outside "the wrong side of the stuff," +<a href="#Page_96" class="lanchor"> 96</a>. iv. 8.</span><br /> + +<span style="margin-left: 1em;">" + restoration of, +<a href="#Page_130" class="lanchor"> 130</a>. iv. 47.</span><br /> + +<span style="margin-left: 1em;">" + churches of, the first, at Amiens, +<a href="#Page_6" class="lanchor"> 6</a>.</span><br /> + +<span style="margin-left: 1em;">" + colours of the shield of, +<a href="#Page_43" class="lanchor"> 43</a>. ii. 48.</span><br /> + +<span style="margin-left: 1em;">" + early tribes of, +<a href="#Page_6" class="lanchor"> 6</a>, +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> + +<span style="margin-left: 1em;">" + and the Franks, +<a href="#Page_7" class="lanchor"> 7</a>.</span><br /> + +<span style="margin-left: 1em;">" + geography and geology of northern, +<a href="#Page_10" class="lanchor"> 10</a>.</span><br /> + +<span style="margin-left: 1em;">" the Isle of, Paris, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 58.</span><br /> + +<span style="margin-left: 1em;">" + Kings of (Philip the Wise, Louis VIII., St. Louis), +<a href="#Page_100" class="lanchor"> 100</a>. iv. 16.</span><br /> + +<span style="margin-left: 1em;">" + map of, showing early divisions, +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> + +<span style="margin-left: 1em;">" + Merovingian dynasty, +<a href="#Page_21" class="lanchor"> 21</a>.</span><br /> + +<span style="margin-left: 1em;">" + peoples of, divided by climates, +<a href="#Page_10" class="lanchor"> 10</a>.</span><br /> + +<span style="margin-left: 1em;">" + provinces of, +<a href="#Page_10" class="lanchor"> 10</a>, +<a href="#Page_11" class="lanchor"> 11</a>.</span><br /> + +<span style="margin-left: 1em;">" + Prussia, war with, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 17.</span><br /> + +<span style="margin-left: 1em;">" + rivers of, the five, +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> + +<span style="margin-left: 1em;">(See below, + "French").</span><br /> + +<p>Franchise, +<a href="#Page_38" class="lanchor"> 38</a> n. ii. 28.</p> + +<p>Francisca (Frankish weapon), +<a href="#Page_42" class="lanchor"> 42</a>. ii. 32.</p> + +<span class="left"> +<a name="Page_168" id="Page_168">[Pg 168]</a></span> + +<p>Frank, meaning of the word, 'brave' rather than 'free,' +<a href="#Page_37" class="lanchor"> 37-8</a>. ii. 27-8.</p> + +<p>Frankenberg, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24-5.</p> + +Frankness, meaning of, +<a href="#Page_6" class="lanchor"> 6</a>; +<a href="#Page_38" class="lanchor"> 38</a>. ii. 28.<br /> +<span style="margin-left: 1em;">" + opposite of shyness, +<a href="#Page_39" class="lanchor"> 39</a>. ii. 28.</span><br /> +<br /> + +Franks, the, agriculture, sport, and trade of, +<a href="#Page_45" class="lanchor"> 45</a>. ii. 37.<br /> +<span style="margin-left: 1em;">" + appearance of, +<a href="#Page_43" class="lanchor"> 43</a>. ii.</span><br /> +<span style="margin-left: 1em;">" + character of, +<a href="#Page_32" class="lanchor"> 32</a>, ii. 15 +<a href="#Page_44" class="lanchor"> 44</a>, ii. 35 +<a href="#Page_45" class="lanchor"> 45</a>, ii. 38.</span><br /> +<span style="margin-left: 1em;">" + etymology of word, +<a href="#Page_42" class="lanchor"> 42</a>. ii. 32.</span><br /> +<span style="margin-left: 1em;">" + hair, manner of wearing the, by, +<a href="#Page_45" class="lanchor"> 45</a>, ii. 36, +<a href="#Page_125" class="lanchor"> 125</a> n. iv. 43 n.</span><br /> +<span style="margin-left: 1em;">" + and Holland, +<a href="#Page_40" class="lanchor"> 40</a>. ii. 30.</span><br /> +<span style="margin-left: 1em;">" + and Julian (defeated by him, 358 A.D.), +<a href="#Page_41" class="lanchor"> 41</a> n. ii. 31, +<a href="#Page_44" class="lanchor"> 44</a>. ii. 35.</span><br /> +<span style="margin-left: 1em;">" + Kings of the, +<a href="#Page_7" class="lanchor"> 7</a>.</span><br /> +<span style="margin-left: 1em;">" + modern, +<a href="#Page_21" class="lanchor"> 21</a>.</span><br /> +<span style="margin-left: 1em;">" + race of, originally German, from Waldeck, +<a href="#Page_33" class="lanchor"> 33</a>, ii. 15, 17, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</span><br /> +<span style="margin-left: 1em;">" + religion of, under S. Louis, +<a href="#Page_21" class="lanchor"> 21</a>.</span><br /> +<span style="margin-left: 1em;">" + rise of, 250 A.D., +<a href="#Page_7" class="lanchor"> 7</a>, +<a href="#Page_8" class="lanchor"> 8</a>; +<a href="#Page_33" class="lanchor"> 33</a>. ii. 17.</span><br /> +<span style="margin-left: 1em;">" + settled in France, +<a href="#Page_6" class="lanchor"> 6</a>.</span><br /> +<span style="margin-left: 1em;">" + extension of power, to the Loire, +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> +<span style="margin-left: 1em;">" + " + " + to the Pyrenees, +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> +<span style="margin-left: 1em;">" + Gaul becomes France, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</span><br /> +<span style="margin-left: 1em;">" + the Rhine refortified against them, +<a href="#Page_38" class="lanchor"> 38</a> n., ii. 28 +<a href="#Page_41" class="lanchor"> 41</a>. ii. 31.</span><br /> +<span style="margin-left: 1em;">" + tribes of, Gibbon on the, +<a href="#Page_33" class="lanchor"> 33-4</a>. ii. 18.</span><br /> +<span style="margin-left: 1em;">" + weapons of the, Achon and Francisca, +<a href="#Page_42" class="lanchor"> 42</a>. ii. 32, 33.</span><br /> +<br /> +French character, early, +<a href="#Page_8" class="lanchor"> 8</a>.<br /> +<span style="margin-left: 1em;">" + " its activity, +<a href="#Page_40" class="lanchor"> 40</a>. ii. 29.</span><br /> +<span style="margin-left: 1em;">" + " its loyalty, + "good subjects of a good king," +<a href="#Page_40" class="lanchor"> 40</a>. ii. 29.</span><br /> +<span style="margin-left: 1em;">" + " makes + perfect servants, +<a href="#Page_39" class="lanchor"> 39</a>. ii. 28.</span><br /> +<span style="margin-left: 1em;">" + " its innate truth, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 33.</span><br /> +<span style="margin-left: 1em;">" frogs, +<a href="#Page_41" class="lanchor"> 41</a>. ii. 30.</span><br /> +<span style="margin-left: 1em;">" + liberty and activity, +<a href="#Page_30" class="lanchor"> 30</a>. ii. 29.</span><br /> +<span style="margin-left: 1em;">" + " + equality, and fraternity, under Clovis, +<a href="#Page_47" class="lanchor"> 47</a>. ii. 42.</span><br /> +<span style="margin-left: 1em;">" + politeness, +<a href="#Page_32" class="lanchor"> 32</a>. ii. 15.</span><br /> +<span style="margin-left: 1em;">" + religion, old and new, +<a href="#Page_117" class="lanchor"> 117</a>. iv. 41.</span><br /> +<span style="margin-left: 1em;">" + Revolution, "They may eat grass," +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> +<span style="margin-left: 1em;">" + " a revolt against lies, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 16.</span><br /> +<span style="margin-left: 1em;">" + " and irreligion, +<a href="#Page_95" class="lanchor"> 95-104</a>. iv. 7, 23.</span><br /> + +<p>Froissart, quoted, +<a href="#Page_43" class="lanchor"> 43</a>. ii. 33.</p> + +<p>Fulda, towns on the, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>Future life, recognition of the dead in a, +<a href="#Page_139" class="lanchor"> 139</a>. iv. 60.</p> + + +<p>Gabriel, the Angel, figure of, Amiens Cathedral, +<a href="#Page_132" class="lanchor"> 132</a>. iv. 50.</p> + +<p>Gascons, the, not really French, +<a href="#Page_10" class="lanchor"> 10</a>.</p> + +Gauls, the, in France, +<a href="#Page_6" class="lanchor"> 6</a>.<br /> +<span style="margin-left: 1em;">" become French, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</span><br /> +<span style="margin-left: 1em;">" meaning of the word, +<a href="#Page_29" class="lanchor"> 29</a> sq. ii. 8.</span><br /> +<span style="margin-left: 1em;">" and Rome, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 9.</span><br /> + +<p><span class="left"> +<a name="Page_169" id="Page_169">[Pg 169]</a></span></p> + +<p>Gentillesse, figure of, Amiens Cathedral, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Geoffrey, Bishop (see "S. Geoffrey").</p> + +<p>Geometry, from Egypt, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</p> + +Germany, Alemannia, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 19.<br /> +<span style="margin-left: 1.5em;">" + and the Franks, +<a href="#Page_9" class="lanchor"> 9</a>; +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 17.</span><br /> +<span style="margin-left: 1.5em;">" and Rome, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 9.</span><br /> +<span style="margin-left: 1.5em;">" domestic manners of, +<a href="#Page_38" class="lanchor"> 38</a>. ii. 23.</span><br /> +<span style="margin-left: 1.5em;">" dukedoms of, small, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 19.</span><br /> +<span style="margin-left: 1.5em;">" geography of, +<a href="#Page_35" class="lanchor"> 35</a>. ii. 20.</span><br /> +<span style="margin-left: 1.5em;">" geology of, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 25.</span><br /> +<span style="margin-left: 1.5em;">" maps of, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 19.</span><br /> +<span style="margin-left: 1.5em;">" mountains of, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 23.</span><br /> +<span style="margin-left: 1.5em;">" railroads of, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 19.</span><br /> +<span style="margin-left: 1.5em;">" + S. Martin, and the Emperor of, +<a href="#Page_19" class="lanchor"> 19</a></span><br /> +<span style="margin-left: 1.5em;">" tribes, Germanic, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 18.</span><br /> +<br /> +Gibbon's "Roman Empire."<br /> +<span style="margin-left: 1.5em;">(<i>a</i>) + its general character:—</span><br /> +<span style="margin-left: 2em;">contempt for Christianity, +<a href="#Page_49" class="lanchor"> 49</a>. ii. 44.</span><br /> +<span style="margin-left: 2em;">its errors, +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29 n.</span><br /> +<span style="margin-left: 2em;">inaccurate generalization, +<a href="#Page_66" class="lanchor"> 66</a> n. iii. 23-4.</span><br /> +<span style="margin-left: 2em;">its epithets always gratis, +<a href="#Page_44" class="lanchor"> 44</a>. ii. 34.</span><br /> +<span style="margin-left: 2em;">no fixed opinion on anything, +<a href="#Page_41" class="lanchor"> 41</a> n. ii. 31 n.</span><br /> +<span style="margin-left: 2em;">not always consistent, +<a href="#Page_45" class="lanchor"> 45</a>. ii. 38.</span><br /> +<span style="margin-left: 2em;">satisfied moral serenity of, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 27.</span><br /> +<span style="margin-left: 2em;">sneers of, +<a href="#Page_50" class="lanchor"> 50</a>. ii. 48.</span><br /> +<span style="margin-left: 2em;">style, rhetorical, +<a href="#Page_44" class="lanchor"> 44</a>, ii. 35 +<a href="#Page_45" class="lanchor"> 45</a>, ii. 35 +<a href="#Page_50" class="lanchor"> 50</a>; ii. 37 +<a href="#Page_67" class="lanchor"> 67</a>. ii. 37; +<a href="#Page_47" class="lanchor"> 47</a>. iii. 21.</span><br /> +<span style="margin-left: 1em;">(<i>b</i>) + references to, in present book:—</span><br /> +<span style="margin-left: 2em;">on Angoulême, + its walls falling (xxxviii. 53),<a name="FNanchor_2_73" id="FNanchor_2_73"></a> +<a href="#Footnote_2_73" class="fnanchor">[A2]</a> +<a href="#Page_50" class="lanchor"> 50</a> n. ii. 47.</span><br /> +<span style="margin-left: 2em;">on asceticism (xxxvii. 72), +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29.</span><br /> +<span style="margin-left: 2em;">Christianity (xv. 23, 33), +<a href="#Page_77" class="lanchor"> 77</a>. iii. 39.</span><br /> +<span style="margin-left: 2em;">Clovis (xxxviii. 17), +<a href="#Page_49" class="lanchor"> 49</a>, ii. 45-6 +<a href="#Page_51" class="lanchor"> 51</a>. ii. 49.</span><br /> +<span style="margin-left: 2em;">Egypt and monasticism (xxxvii. 6), +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</span><br /> +<span style="margin-left: 2em;">Europe, divisions of (xxv.), +<a href="#Page_68" class="lanchor"> 68</a>. iii. 23.</span><br /> +<span style="margin-left: 3em;">" nations of (lvi.), +<a href="#Page_65" class="lanchor"> 65</a> n. iii. 19.</span><br /> +<span style="margin-left: 2em;">Franks, the:—</span><br /> +<span style="margin-left: 3em;">" their armour (xxxv. 18), +<a href="#Page_43" class="lanchor"> 43</a>. ii. 34-5.</span><br /> +<span style="margin-left: 3em;">" + " aspect (xxxv. 18), +<a href="#Page_45" class="lanchor"> 45-46</a>. ii. 36-8.</span><br /> +<span style="margin-left: 3em;">" + " character (xix. 79, 80), +<a href="#Page_45" class="lanchor"> 45-46</a>. ii. 36-8.</span><br /> +<span style="margin-left: 3em;">" + " freemen (x. 73), +<a href="#Page_41" class="lanchor"> 41</a> n. ii. 31.</span><br /> +<span style="margin-left: 3em;">" " + rise (x. 69), +<a href="#Page_33" class="lanchor"> 33</a>. ii. 17.</span><br /> +<span style="margin-left: 3em;">" + crossing the Rhine (xix. 64), +<a href="#Page_41" class="lanchor"> 41</a> n. ii. 31.</span><br /> +<span style="margin-left: 2em;">after Tolbiac (xxxviii. 24), +<a href="#Page_50" class="lanchor"> 50</a>. ii. 52.</span><br /> +<span style="margin-left: 2em;">Gnostics (xv. 23, 33), +<a href="#Page_78" class="lanchor"> 78</a> n. iii. 39.</span><br /> + +<p><span class="left"> +<a name="Page_170" id="Page_170">[Pg 170]</a></span></p> + +Gibbon's Justinian (xl. 2), +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.<br /> +<span style="margin-left: 4em;">miracles (xxxviii. 53), +<a href="#Page_50" class="lanchor"> 50</a> n. ii. 47,</span><br /> +<span style="margin-left: 4em;">monasticism (xxxvii.), +<a href="#Page_70" class="lanchor"> 70 sq</a>. iii. 26.</span><br /> +<span style="margin-left: 4em;">monkish character (xxxvii. 72), +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29.</span><br /> +<span style="margin-left: 4em;">Roman Empire and its divisions (xxv. 29), +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21-2.</span><br /> +<span style="margin-left: 4em;">Scots and Celts (xxv. 109, 111), +<a href="#Page_69" class="lanchor"> 69</a> n. iii. 24 n.</span><br /> +<span style="margin-left: 4em;">Theodobert's death (xli. 103), +<a href="#Page_31" class="lanchor"> 31</a> n. ii. 11 n.</span><br /> +<span style="margin-left: 4em;">Theodoric, government of (xxxix. 43), +<a href="#Page_54" class="lanchor"> 54</a>. ii. 53.</span><br /> +<span style="margin-left: 5.5em;">" + +at Verona (xxxix. 19), +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> +<span style="margin-left: 4em;">Tolbiac, battle of (xxxviii. 24), +<a href="#Page_52" class="lanchor"> 53</a>. ii. 52.</span><br /> + +<p>Gideon and the dewy fleece, figure of, Amiens Cathedral, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</p> + +Gilbert, Mons., on Amiens Cathedral, +<a href="#Page_99" class="lanchor"> 99</a>. iv. 14.<br /> +<span style="margin-left: 1.5em;">" " + " + " the bronze tombs in, +<a href="#Page_103" class="lanchor"> 103</a>. iv. 23.</span><br /> + +<p>Ginevra and Imogen, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</p> + +<p>Giotto, scriptural teaching of, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 46.</p> + +<p>Globe, divisions of the, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 8.</p> + +<p>Gnostics,<a href="#Page_78" class="lanchor"> 78</a>. iii. 39.</p> + +<p>God's kingdom in our hearts, +<a href="#Page_87" class="lanchor"> 87</a>. iii. 54.</p> + +<p>Godfrey (see "S. Geoffroy").</p> + +<p>Gonfalon standard, the, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +Gothic architecture, aim of a builder of, +<a href="#Page_89" class="lanchor"> 89</a>. iv. 2.<br /> +<span style="margin-left: 1em;">" + cathedral, the five doors of a, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 28.</span><br /> +<span style="margin-left: 1em;">" classic and Arab, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 19.</span><br /> +<span style="margin-left: 1em;">" and Classic Europe, +<a href="#Page_62" class="lanchor"> 62</a>. iii. 11.</span><br /> +<span style="margin-left: 1em;">" wars with Rome, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 20.</span><br /> + +<p>Goths, the: see "Ostrogoths," "Visigoths."</p> + +<p>Gourds, of Amiens, +<a href="#Page_124" class="lanchor"> 124</a>. iv. 43.</p> + +<p>Government, and nationality, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 15.</p> + +<p>Goyer, Mons. (bookseller), Amiens, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<p>Grass, pillage of, and Clovis, +<a href="#Page_20" class="lanchor"> 20</a>.</p> + +Greek, the alphabet how far, +<a href="#Page_62" class="lanchor"> 62</a> 68. iii. 22.<br /> +<span style="margin-left: 1em;">" + all Europe south of Danube is, +<a href="#Page_62" class="lanchor">62</a>, iii. 12, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 22.</span><br /> +<span style="margin-left: 1em;">" imagination in Europe, +<a href="#Page_12" class="lanchor"> 12</a>, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 20.</span><br /> +<span style="margin-left: 1em;">" + myths and Christian legends, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 53.</span><br /> + +<p>Greeks, the, and Roman Empire, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</p> + +<p>Greta and Tees, +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</p> + +<p>Guards, the Queen's (in Ireland, 1880), pref. +<a href="#Page_three" class="lanchor"> i</a>.</p> + +<p>Guelph, etymology of, +<a href="#Page_129" class="lanchor"> 129</a>. iv. 46.</p> + +<p>Guinevere, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</p> + + +<p>Habakkuk, figure of, Amiens Cathedral, +<a href="#Page_125" class="lanchor"> 125</a>. iv. 43.</p> + +<p>Haggai, figure of, Amiens Cathedral, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +<p>Hair, Frankish manner of wearing the, +<a href="#Page_45" class="lanchor"> 45</a>. ii. 36; +<a href="#Page_125" class="lanchor"> 125</a> n. iv. 43.</p> + +<p>Hartz mountains, +<a href="#Page_35" class="lanchor"> 35</a>. ii. 20.</p> + +<p>Hedgehog and bittern, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +<p>Heligoland, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</p> + +<span class="left"> +<a name="Page_171" id="Page_171">[Pg 171]</a></span> + +<p>Henry VIII. and the Pope, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +<p>Heraldry, English leopard from France, +<a href="#Page_42" class="lanchor"> 42</a>. ii. 31.<br /> +<span style="margin-left: 1.5em;">" + Frankish, early, +<a href="#Page_40" class="lanchor"> 40</a>, ii. 30</span><br /> +<span style="margin-left: 1.5em;">" + French colours, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</span> +<a href="#Page_42" class="lanchor"> 42</a>. ii. 32.<br /> +<span style="margin-left: 1.5em;">" + Uri, shield of, +<a href="#Page_31" class="lanchor"> 31</a> n. ii. 11.</span><br /></p> + +<p>Hercules and the Nemean Lion, +<a href="#Page_87" class="lanchor"> 87</a>. iii. 54.</p> + +<p>Herod, and the three Kings (Amiens Cathedral), +<a href="#Page_132" class="lanchor"> 132 sq</a>. iv. 50-1.</p> + +<p>Herodotus on Egyptian influence in Greece, +<a href="#Page_71" class="lanchor"> 71</a>. iii. 27.</p> + +<p>Hilda, derivation of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Hildebert, derivation of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Hildebrandt, derivation of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +History, division of, into four periods of 500 years each, +<a href="#Page_26" class="lanchor"> 26</a>. ii. 1.<br /> +<span style="margin-left: 1.5em;">" + how it is usually written, +<a href="#Page_12" class="lanchor"> 12-13</a>.</span><br /> +<span style="margin-left: 1.5em;">" + how it should be written, +<a href="#Page_five" class="lanchor">pref. v.</a> 12.</span><br /> +<span style="margin-left: 1.5em;">" + popular, its effect on youthful minds, +<a href="#Page_12" class="lanchor"> 12</a>.</span><br /> +<span style="margin-left: 1.5em;">" + should record facts, not make reflections, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</span><br /> +<span style="margin-left: 1.5em;">" + should record facts, not make suppositions, +<a href="#Page_74" class="lanchor"> 74</a> n. iii. 33.</span><br /> + +<p>Holy Land, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</p> + +<p>Honour, of son to father, +<a href="#Page_101" class="lanchor"> 101</a>. iv. 17.</p> + +<p>Hope, figure of, Amiens Cathedral, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +<p>Hosea, figure of, Amiens Cathedral, +<a href="#Page_122" class="lanchor"> 122</a>. iv. 43.</p> + +<p>Huet. Alexander, and Amiens Cathedral choir, +<a href="#Page_91" class="lanchor"> 91</a> n. iv. 5.</p> + +<p>Humanity, its essentials (love, sense, discipline), +<a href="#Page_138" class="lanchor"> 138</a>. iv. 59.</p> + +Humility, no longer a virtue, +<a href="#Page_59" class="lanchor"> 59</a>. iii. 4.<br /> +<span style="margin-left: 1em;">" + sculpture of, Amiens Cathedral, +<a href="#Page_121" class="lanchor"> 121</a>. iv. 41.</span><br /> + +<p>Huns, the, in France, +<a href="#Page_10" class="lanchor"> 10</a>.</p> + + +Idolatry and Atheism, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.<br /> +<span style="margin-left: 1em;">" + figure of, Amiens Cathedral, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</span><br /> +<span style="margin-left: 1em;">" and symbolism, distinct, +<a href="#Page_112" class="lanchor"> 112</a>. iv. 36.</span><br /> + +<p>Illyria,<a href="#Page_68" class="lanchor"> 68</a>. iii. 23.</p> + +<p>Immortality,<a href="#Page_32" class="lanchor"> 32</a>. ii. 13.</p> + +<p>India and England, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</p> + +<p>Indians, North American, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +Infidelity, modern, +<a href="#Page_20" class="lanchor"> 20</a>, +<a href="#Page_39" class="lanchor"> 39</a>. ii. 28.<br /> +<span style="margin-left: 1.5em;">" + " +<a href="#Page_58" class="lanchor"> 58</a>. iii. 2.</span><br /> + +<p>Ingelow, Miss, quoted, "Songs of Seven," +<a href="#Page_28" class="lanchor"> 28</a>. ii. 4.</p> + +<p>Innocents, the Holy (Amiens Cathedral), +<a href="#Page_134" class="lanchor"> 134</a>. iv. 51.</p> + +<p>Inscription on tombs of Bishops Everard and Geoffroy, +<a href="#Page_104" class="lanchor"> 104</a>. iv. 24, 26.</p> + +Inspiration of acts and words, not distinct, +<a href="#Page_83" class="lanchor"> 83</a>. iii. 48.<br /> +<span style="margin-left: 2em;">" + of Scripture, modern views of, +<a href="#Page_83" class="lanchor"> 83</a>. iii. 48.</span><br /> + +<p>Invasion is not possession of a country, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 16.</p> + +Ireland and England, 1880, +<a href="#Page_three" class="lanchor"> pref. iii., iv.</a>; +<a href="#Page_60" class="lanchor"> 60</a>. iii 6.<br /> +<span style="margin-left: 2em;">" + tribes of, in early Britain, +<a href="#Page_69" class="lanchor"> 69</a> n. iii. 24.</span><br /> + +<p>Isaiah, figure of, Amiens Cathedral, +<a href="#Page_115" class="lanchor"> 115</a>, iv. 38, +<a href="#Page_121" class="lanchor"> 121</a>. iv. 42.</p> + +<p>Italy, under the Ostrogoths, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</p> + +<span class="left"> +<a name="Page_172" id="Page_172">[Pg 172]</a></span> + +<p>Jacob's pillow, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</p> + +<p>Jameson, Mrs., "Legendary Art" quoted, +<a href="#Page_17" class="lanchor"> 17</a>, +<a href="#Page_20" class="lanchor"> 20</a>.</p> + +<p>Jeremiah, figure of, Amiens Cathedral, +<a href="#Page_115" class="lanchor"> 115</a>, iv. 38 +<a href="#Page_121" class="lanchor"> 121</a>. iv. 42.</p> + +<p>Jerusalem, fall of, +<a href="#Page_77" class="lanchor"> 77</a>. iii. 39.</p> + +<p>Jews, the, and Assyria, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 18.</p> + +<p>Jews, the, return to Jerusalem, +<a href="#Page_77" class="lanchor"> 77</a>, iii. 39.</p> + +<span style="margin-left: 1em;">" + " + substitute usury for prophecy, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 19.</span><br /> + +<p>Joan of Arc, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7; +<a href="#Page_55" class="lanchor"> 55</a>. ii. 55; +<a href="#Page_95" class="lanchor"> 95</a>. iv. 7.</p> + +<p>Joel, figure of, Amiens Cathedral, +<a href="#Page_123" class="lanchor"> 123</a>. iv. 43.</p> + +<p>Johnson, Dr., +<a href="#Page_101" class="lanchor"> 101</a> n. iv. 17.</p> + +<p>Jonah, figure of, Amiens Cathedral, +<a href="#Page_70" class="lanchor"> 70</a> 124. iv. 43.</p> + +<p>Julian, the Emperor, rejects auguries, +<a href="#Page_70" class="lanchor"> 70</a> n. iii. 26.</p> + +<span style="margin-left: 1.5em;">" + " and Constantius, +<a href="#Page_41" class="lanchor"> 41</a> n. ii. 31.</span><br /> + +<span style="margin-left: 1.5em;">" + " death of, 363 A.D., +<a href="#Page_75" class="lanchor"> 75</a> iii. 34, +<a href="#Page_76" class="lanchor"> 76</a>. iii. 36.</span><br /> + +<span style="margin-left: 1.5em;">" + " defeats the Franks, 358 A.D., +<a href="#Page_44" class="lanchor"> 44</a>. ii. 35.</span><br /> + +<span style="margin-left: 1.5em;">" + " refortifies the Rhine against the Franks, +<a href="#Page_38" class="lanchor"> 38</a> n. ii. 28.</span><br /> + +<span style="margin-left: 1.5em;">" + " and S. Martin, +<a href="#Page_16" class="lanchor"> 16</a>.</span><br /> + +<span style="margin-left: 1.5em;">" + victory of, at Strasbourg, +<a href="#Page_44" class="lanchor"> 44</a>. ii. 35.</span><br /> + +<p>Justinian, a Dacian by birth, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.</p> + +<span style="margin-left: 1.5em;">" + means "upright," +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.</span><br /> + + +<p>Kaltenbacher, Mons., photographs of Amiens Cathedral, +<a href="#Page_130" class="lanchor"> 130</a>. iv. 47.</p> + +<p>Karr, Alphonse, his work and the author's sympathy with it, +<a href="#Page_22" class="lanchor"> 22</a>.</p> + +<span style="margin-left: 1em;">" + " + his 'Grains de Bons Sens,' 'Bourdonnements,' +<a href="#Page_33" class="lanchor"> 33</a>.</span><br /> + +<p>Kempis, Thomas à, +<a href="#Page_80" class="lanchor"> 80</a>. iii, 44.</p> + +<p>Kingliness, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</p> + +<p>Kings, the three (Amiens Cathedral), +<a href="#Page_132" class="lanchor"> 132-4</a>. iv. 50-51.</p> + +<p>Knighthood, belted, meaning of, +<a href="#Page_44" class="lanchor"> 44</a>. ii. 34.</p> + +<p>Knowledge, true, is of virtue, +<a href="#Page_five" class="lanchor"> pref. v</a>.</p> + + +<p>Laon cathedral, legend of, and oxen, +<a href="#Page_118" class="lanchor"> 118</a> n. iv. 41. n.</p> + +<p>Latin and English compared, +<a href="#Page_104" class="lanchor"> 104</a>. iv. 24 sq.</p> + +<p>Law, the force of, and government, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 15.</p> + +<span style="margin-left: 0.5em;">" old and new forms of, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</span><br /> + +<p>Lear, King, story of, reduced to its bare facts, +<a href="#Page_11" class="lanchor"> 11-12</a>.</p> + +<p>Legends, whether true or not, immaterial, +<a href="#Page_15" class="lanchor"> 15</a>, <a href="#Page_16" class="lanchor">16</a>, <a href="#Page_18" class="lanchor">18</a>; <a href="#Page_86" class="lanchor">86-87</a>. iii. 54.</p> + +<span style="margin-left: 1.5em;">" + modern contempt for, +<a href="#Page_129" class="lanchor"> 129</a>. iv. 46.</span><br /> + +<span style="margin-left: 1.5em;">" + rationalization of, its value, +<a href="#Page_50" class="lanchor"> 50</a>. n. ii. 47.</span><br /> + +<p>Leopard, English heraldic, +<a href="#Page_42" class="lanchor"> 42</a>. ii. 31.</p> + +<p>Leucothea, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</p> + +<p>Liberté, Egalité, Fraternité, +<a href="#Page_47" class="lanchor"> 47</a>. ii, 42.</p> + +<p>Liberty, and activity, +<a href="#Page_40" class="lanchor"> 40</a>. ii. 29.</p> + +<span style="margin-left: 1.5em;">" + and "franchise," +<a href="#Page_38" class="lanchor"> 38</a>, 38 n. ii. 27, 28 n.</span><br /> + +<p>Libya,<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<span style="margin-left: 1em;">" and Vandal invasion, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</span><br /> + +<p>Lily on statue of David, Amiens Cathedral, +<a href="#Page_110" class="lanchor"> 110</a>. iv. 32.</p> + +<span class="left"> +<a name="Page_173" id="Page_173">[Pg 173]</a></span> + +<p>Limousins,<a href="#Page_10" class="lanchor"> 10</a>.</p> + +<p>Lion, under feet of Christ, Amiens Cathedral, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 34.</p> + +<p>Literature and art, distinct mental actions, +<a href="#Page_82" class="lanchor"> 82</a>. iii. 47.</p> + +<span style="margin-left: 2.5em;">" and the Bible, +<a href="#Page_85" class="lanchor"> 85</a>. iii. 51.</span><br /> + +<span style="margin-left: 2.5em;">" + cheap (penny edition of Scott), +<a href="#Page_60" class="lanchor"> 60</a>. iii. 7.</span><br /> + +<p>Louis, derivation of,<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.<br /> +—— I., of France, +<a href="#Page_47" class="lanchor"> 47</a>. ii. 40.<br /> +—— VIII., +<a href="#Page_100" class="lanchor"> 100</a>. iv. 16.<br /> +<span style="margin-left: 1em;">(See "St. Louis.")</span><br /></p> + +<p>Love, divine and human (Amiens Cathedral), +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<span style="margin-left: 1em;">" no humanity without it, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 59.</span><br /> + +<p>Luca della Robbia, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 46.</p> + +<p>Luini,<a href="#Page_81" class="lanchor"> 81</a>. iii. 46.</p> + +<p>Lune, the river,<a href="#Page_2" class="lanchor"> 2</a>.</p> + +<p>Lust (Amiens Cathedral), +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<p>Lydia,<a href="#Page_62" class="lanchor"> 62</a>. iii. 12.</p> + + +<p>Madonna, figure of, Amiens Cathedral, +<a href="#Page_94" class="lanchor"> 94</a>. iv. 7.</p> + +<span style="margin-left: 1.5em;">" + porch to, " + " + +<a href="#Page_107" class="lanchor"> 107</a>. iv. 28.</span><br /> + +<span style="margin-left: 1.5em;">" + three types of (Dolorosa, Reine, Nourrice), +<a href="#Page_131" class="lanchor"> 131</a>. iv. 49.</span><br /> + +<span style="margin-left: 1.5em;">" + worship of, and its modern substitutes, +<a href="#Page_131" class="lanchor"> 131</a>. iv. 48.</span><br /> + +<p>Malachi, figure of, Amiens Cathedral, +<a href="#Page_127" class="lanchor"> 127</a>. iv. 43.</p> + +<p>Man, races of, divided by climate, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 8.</p> + +<p>Man's nature, +<a href="#Page_58" class="lanchor"> 58</a>. iii. 1.</p> + +<p>Manchester,<a href="#Page_59" class="lanchor"> 59</a>. iii. 3.</p> + +<p>Map-drawing,<a href="#Page_60" class="lanchor"> 60</a>. iii 7.</p> + +<span style="margin-left: 1.5em;">" + of English dominions (Sir E. Creasy), +<a href="#Page_59" class="lanchor"> 59-60</a>. iii. 5-6.</span><br /> + +<span style="margin-left: 1.5em;">" of France, +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> + +<span style="margin-left: 1.5em;">" + on Mercator's projection, +<a href="#Page_59" class="lanchor"> 59-60</a>. iii. 6.</span><br /> + +<p>Marquise, village near Calais, +<a href="#Page_10" class="lanchor"> 10</a>.</p> + +<p>Martin's, John, "Belshazzar's feast," +<a href="#Page_122" class="lanchor"> 122</a>. iv. 42.</p> + +<p>Martinmas,<a href="#Page_18" class="lanchor"> 18</a>.</p> + +<p>Martyrdom, the lessons of, +<a href="#Page_135" class="lanchor"> 135</a>. iv. 53.</p> + +<p>Martyrs, female, many not in calendar, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7.</p> + +<p>Meleager,<a href="#Page_31" class="lanchor"> 31</a>. ii. 11.</p> + +<p>Memory, "Memoria technica," +<a href="#Page_26" class="lanchor"> 26</a>. ii. 1.</p> + +<p>Mercator,<a href="#Page_60" class="lanchor"> 60</a>. iii. 6.</p> + +<p>Merovée, seizes Amiens, on death of Clodion, + 447 <span class="smcap">A.D.</span>, +<a href="#Page_7" class="lanchor"> 7</a>, +<a href="#Page_21" class="lanchor"> 21</a>.</p> + +<p>Micah, figure of, Amiens Cathedral, +<a href="#Page_124" class="lanchor"> 124</a>. iv. 43.</p> + +<p>Millennium, the, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 54.</p> + +<p>Milman's History of Christianity, +<a href="#Page_68" class="lanchor"> 68-70</a> n., iii. 22, +<a href="#Page_73" class="lanchor"> 73</a>. iii. 26, 32.</p> + +<span style="margin-left: 1.5em;">" + " + " + on Rome in time of St. Jerome, +<a href="#Page_75" class="lanchor"> 75-76</a>. iii. 35.</span><br /> + +<p>Milton's "Paradise Lost," and the Bible, +<a href="#Page_80" class="lanchor"> 80</a> 80. iii. 44.</p> + +<span style="margin-left: 1.5em;">" + " + " + quoted, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</span><br /> + +<p>Mind, disease of, noble and ignoble passion, +<a href="#Page_72" class="lanchor"> 72</a>. iii. 29.</p> + +<span class="left"> +<a name="Page_174" id="Page_174">[Pg 174]</a></span> + +<p>Mines, coal, Plimsoll on, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 42.</p> + +<p>Missals, atheism represented as barefoot in, of 1100-1300, +<a href="#Page_119" class="lanchor"> 119</a>. ii. 41.</p> + +Modernism, avarice and pride of, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 35. + See "Christianity," "Commerce,"<br /> +<span style="margin-left: 0.5em;">"England," + "History," "Humility," "Infidelity," "Philosophy,"</span><br /> +<span style="margin-left: 0.5em;">"Public Opinion," + "Science."</span><br /> + +<p>Mœsia, and the alphabet, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 22.</p> + +<p>Monasteries of Italy, made barracks of, +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29.</p> + +<p>Monasticism, its rise, +<a href="#Page_70" class="lanchor"> 70-71</a>. iii. 26-8.</p> + +<p>Monks, type of character of, +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29; +<a href="#Page_137" class="lanchor"> 137</a>. iv. 56.</p> + +<span style="margin-left: 1em;">" orders of, the main, +<a href="#Page_137" class="lanchor"> 137</a>. iii. 26.</span><br /> + +<p>Months, the, quatrefoils illustrative of (Amiens Cathedral), +<a href="#Page_130" class="lanchor"> 130</a>. iv. 47.</p> + +<p>Morality, natural to man, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 59.</p> + +<span style="margin-left: 2em;">" and religion, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 58.</span><br /> + +<p>More, Sir Thomas, execution of, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</p> + +<p>Morocco, extent of, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<p>Moses,<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</p> + +<span style="margin-left: 1em;">" and Aaron, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</span><br /> + +<span style="margin-left: 1em;">" and the burning bush, +<a href="#Page_133" class="lanchor"> 133</a>. iv. 51.</span><br /> + +<p>"Mysteries of Paris," +<a href="#Page_28" class="lanchor"> 28</a>. ii. 5.</p> + + +<p>Nahum, figure of, Amiens Cathedral, +<a href="#Page_125" class="lanchor"> 125</a>. & n. iv. 43 & n.</p> + +<p>Names, Frankish, etymology of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Nanterre, village of S. Genevieve, +<a href="#Page_28" class="lanchor"> 28</a>, ii. 5 +<a href="#Page_29" class="lanchor"> 29</a>. ii. 8.</p> + +<p>Nationality, depends on race and climate, not on rule, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 15-16.</p> + +<p>Nemean Lion,<a href="#Page_86" class="lanchor"> 86</a>. iii. 53.</p> + +<p>Netherlands, the, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 26.</p> + +<p>Nineveh, the beasts in, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +<span style="margin-left: 1.5em;">" the burden of, +<a href="#Page_125" class="lanchor"> 125</a>. iv. 43.</span><br /> + +<p>Nitocris,<a href="#Page_29" class="lanchor"> 29</a>. ii. 6.</p> + +<p>Nogent, Benedictine abbey of, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.</p> + +<p>Nomad tribes of northern Europe, +<a href="#Page_30" class="lanchor"> 30</a>. ii. 10.</p> + +<p>Normans, rise of the, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</p> + +<p>[Greek: Nous], +<a href="#Page_138" class="lanchor"> 138</a> n. iv. 59 n.</p> + + +<p>Obadiah, figure of, Amiens Cathedral, +<a href="#Page_123" class="lanchor"> 123</a>. iv. 43.</p> + +<p>Obedience, figure of, Amiens Cathedral, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Odoacer, ends Roman Empire in Italy, +<a href="#Page_8" class="lanchor"> 8</a>; +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21.</p> + +<p>Orcagna,<a href="#Page_81" class="lanchor"> 81</a>. iii. 46.</p> + +<p>Origen,<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</p> + +<p>Ostrogoths,<a href="#Page_3" class="lanchor"> 3</a>. ii. 12.</p> + +<span style="margin-left: 2em;">" defeat Clovis at Aries, +<a href="#Page_50" class="lanchor"> 50</a>. ii. 47.</span><br /> + +<p>"Our Fathers have told us," how begun, its aim and plan, +<a href="#Page_three" class="lanchor"> pref. iii</a>.</p> + +<span style="margin-left: 1em;">" + " + general plan of, +<a href="#Page_153" class="lanchor"> Appendix III</a>.</span><br /> + +<span style="margin-left: 1em;">" + " + plan for notes to, +<a href="#Page_21" class="lanchor"> 21</a>.</span><br /> + +<p>Oxen, story of, and Laon Cathedral, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<span style="margin-left: 1em;">" patience of, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</span><br /> + +<p>Oxford, the "happy valley," +<a href="#Page_92" class="lanchor"> 92-93</a>. iv. 6.</p> + +<span class="left"> +<a name="Page_175" id="Page_175">[Pg 175]</a></span> + +<p>Palestine,<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</p> + +Palgrave, Sir F., on Arabia, +<a href="#Page_64" class="lanchor"> 64-65</a> & n. iii. 17-18 & n.<br /> +<span style="margin-left: 2em;">" + " + on the camel, +<a href="#Page_118" class="lanchor"> 118-119</a>. iv. 41.</span><br /> + +<p>Papacy, origin of the, +<a href="#Page_76" class="lanchor"> 76</a>. n. iii. 35.</p> + +Paris, church of S. Genevieve at, +<a href="#Page_55" class="lanchor"> 55</a>. ii. 55.<br /> +<span style="margin-left: 1em;">" the Isle of France, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 58.</span><br /> +<span style="margin-left: 1em;">" the model of manners, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 58.</span><br /> +<span style="margin-left: 1em;">" print-shops at, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</span><br /> + +<p>Patience, figure of, Amiens Cathedral, +<a href="#Page_118" class="lanchor"> 118</a>. iv. 41.</p> + +<p>Peasant life of early Europe, +<a href="#Page_32" class="lanchor"> 32, sq.</a> ii. 13.</p> + +<p>Perseverance, figure of, Amiens Cathedral, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +<p>Persia, the real power of the East, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 18.</p> + +<p>Philip the Wise, of France, +<a href="#Page_100" class="lanchor"> 100-101</a>. iv. 16-17.</p> + +<p>Philistia,<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</p> + +<p>Philosophy, modern, its manner of history, +<a href="#Page_12" class="lanchor"> 12</a>.</p> + +<p>Phœnix, the, and chastity, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +Photographs of Amiens Cathedral, +<a href="#Page_117" class="lanchor"> 117</a> n. iv. 41 n.; +<a href="#Page_122" class="lanchor"> 122</a> n. iv. 43 n.;<br /> +<span style="margin-left: 16.5em;"> +<a href="#Page_130" class="lanchor"> 130</a>. iv. 130. +And see Appendix II.</span><br /> + +<p>"Pilgrim's Progress," +<a href="#Page_16" class="lanchor"> 16</a>.</p> + +<p>Pillage of subjects, to punish kings, +<a href="#Page_53" class="lanchor"> 53</a>. ii. 51.</p> + +<p>Plimsoll, on coal mines, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 42.</p> + +<p>Poets, the three Christian-heathen, +<a href="#Page_102" class="lanchor"> 102</a>. iv. 20.</p> + +Poitiers, battle of, 508 A.D., Clovis and Alaric, +<a href="#Page_9" class="lanchor"> 9</a>, +<a href="#Page_21" class="lanchor"> 21</a>.<br /> +<span style="margin-left: 2em;">" + " + and the walls of Angoulême, +<a href="#Page_50" class="lanchor"> 50</a> n. ii. 47.</span><br /> +<span style="margin-left: 2em;">" + " + 1356 A.D., Froissart on, +<a href="#Page_43" class="lanchor"> 43</a>. ii. 33.</span><br /> + +<p>Polacks, the,<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</p> + +<p>Politicians, their proper knowledge, +<a href="#Page_five" class="lanchor"> pref. v</a>.</p> + +<p>Politics: see "England."</p> + +<p>Posting days, Calais to Paris, +<a href="#Page_10" class="lanchor"> 10</a>.</p> + +<p>Power, motive of desire for, +<a href="#Page_74" class="lanchor"> 74</a>. iii. 33.</p> + +<p>Praise, all great art, act, and thought is, +<a href="#Page_five" class="lanchor"> pref. v</a>.</p> + +<p>Prayer, George Chapman's last, +<a href="#Page_102" class="lanchor"> 102</a>. iv. 20.</p> + +Pride, and avarice, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 35.<br /> +<span style="margin-left: 1em;">" faults and virtues of, +<a href="#Page_104" class="lanchor"> 104-105</a>. iv. 24.</span><br /> +<span style="margin-left: 1em;">" infidelity + of, and the cockatrice, +<a href="#Page_110" class="lanchor"> 110</a>. iv. 33; +<a href="#Page_121" class="lanchor"> 121</a>. iv. 41.</span><br /> + +<p>Priestly ambition, +<a href="#Page_74" class="lanchor"> 74</a>. iii. 33.</p> + +<p>Probus, the Emperor, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15; +<a href="#Page_67" class="lanchor"> 67</a>. iii, 21.</p> + +Prophets, figures of the, Amiens Cathedral, general view of, +<a href="#Page_114" class="lanchor"> 114</a>. iv. 39.<br /> +<span style="margin-left: 2em;">" + " + + " + " + in detail, +<a href="#Page_121" class="lanchor"> 121-122</a>. iv. 42-3.</span><br /> + +Protestantism, and the study of the Bible, +<a href="#Page_80" class="lanchor"> 80</a>. iii. 45.<br /> +<span style="margin-left: 3em;">" + and popular histories, +<a href="#Page_12" class="lanchor"> 12</a>.</span><br /> +<span style="margin-left: 3em;">" + and priestly ambition, +<a href="#Page_74" class="lanchor"> 74</a>. iii. 33.</span><br /> +<span style="margin-left: 3em;">" + and Roman Catholicism, +<a href="#Page_137" class="lanchor"> 137</a>. iv. 57.</span><br /> +<span style="margin-left: 3em;">" + views of S. Jerome, +<a href="#Page_73" class="lanchor"> 73</a>. iii. 31.</span><br /> + +<p>Provence, early, +<a href="#Page_8" class="lanchor"> 8</a>, 9.</p> + +<p>Providence, God's, and history, +<a href="#Page_13" class="lanchor"> 13</a>.</p> + +<span class="left"> +<a name="Page_176" id="Page_176">[Pg 176]</a></span> + +<p>Psalms, the scope of the, +<a href="#Page_85" class="lanchor"> 85</a>, iii. 50.</p> + +<p>Public opinion, callousness of modern, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 42.</p> + +<p>Purgatory, doctrine of, +<a href="#Page_136" class="lanchor"> 136</a> n. iv. 55 n.</p> + +<p>Puritan malice, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 19.</p> + + +<p>Quaker, preaching at Matlock, +<a href="#Page_83" class="lanchor"> 83</a> n. iii. 48.</p> + +<p>Queen's Guards, in Ireland, 1880, +<a href="#Page_three" class="lanchor"> pref. iii</a>.</p> + + +<p>Races of Europe, divided by climate, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9. See "Climate."</p> + +<p>Rachel, the Syrian, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</p> + +Railroads, modern, of Germany, +<a href="#Page_59" class="lanchor"> 59</a>. iii. 4.<br /> +<span style="margin-left: 2em;">" + travelling by, I, +<a href="#Page_3" class="lanchor"> 3</a>.</span><br /> + +<p>Raphael's Madonnas, +<a href="#Page_131" class="lanchor"> 131</a>. iv. 49.</p> + +<p>Rebellion, figure of, Amiens Cathedral, +<a href="#Page_119" class="lanchor"> 119</a>. iv. 41.</p> + +Religion, definition of true, +<a href="#Page_138" class="lanchor"> 138-139</a>. iv. 60. + (And see "Bible,"<br /> +<span style="margin-left: 5em;">"Christianity," + "Inspiration," "Protestantism.")</span><br /> +<span style="margin-left: 2em;">" to desire the right, +<a href="#Page_82" class="lanchor"> 82</a>. iii. 48.</span><br /> +<span style="margin-left: 2em;">" + common idea that our own enemies are God's also, +<a href="#Page_14" class="lanchor"> 14</a>.</span><br /> +<span style="margin-left: 2em;">" and morality, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 58.</span><br /> +<span style="margin-left: 2em;">" natural, +<a href="#Page_102" class="lanchor"> 102</a>. iv. 20.</span><br /> +<span style="margin-left: 2em;">" of Arabia, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 19.</span><br /> +<span style="margin-left: 2em;">" of Egypt, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</span><br /> +<span style="margin-left: 2em;">" + Eastern and Western, Col. Butler on, +<a href="#Page_21" class="lanchor"> 21</a> n.</span><br /> + +<p>Restoration, modern, +<a href="#Page_107" class="lanchor"> 107</a> n. iv. 27 n.</p> + +Rheims, Clovis crowned at, +<a href="#Page_9" class="lanchor"> 9</a>.<br /> +<span style="margin-left: 1.5em;">" + " + enriches church of, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.</span><br /> + +Rheims Cathedral, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.<br /> +<span style="margin-left: 1.5em;">" + " + its traceries, +<a href="#Page_97" class="lanchor"> 97</a>. iv. 11.</span><br /> + +Rhine, the, refortified by Julian, +<a href="#Page_38" class="lanchor"> 38</a> n., ii. 31. +<a href="#Page_41" class="lanchor"> 41</a>. ii. 31.<br /> +<span style="margin-left: 1em;">" + " + tribes from Vistula to, +<a href="#Page_30" class="lanchor"> 30</a>. ii. 10.</span><br /> + +<p>Right and left, in description of cathedrals, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 28.</p> + +<p>Rivers, strength and straightness, +<a href="#Page_61" class="lanchor"> 61</a> n. iii. 10.</p> + +<p>Robert, of Luzarches, builder of Amiens Cathedral, +<a href="#Page_97" class="lanchor"> 97</a>. iv. 12.</p> + +Roman Catholics, half Wellington's army Irish, +<a href="#Page_four" class="lanchor"> pref. iv</a>.<br /> +<span style="margin-left: 1em;">" + " + and Protestantism, +<a href="#Page_137" class="lanchor"> 137</a>. iv. 57.</span><br /> +<span style="margin-left: 1em;">" + " + servants, +<a href="#Page_72" class="lanchor"> 72</a>. iii. 29.</span><br /> +<br /> +Roman Emperors, five, from Dacia, +<a href="#Page_32" class="lanchor"> 32</a> n. ii. 15.<br /> +<span style="margin-left: 1em;">" + " + as supreme Pontiffs, +<a href="#Page_75" class="lanchor"> 75</a>. iii. 35.</span><br /> +<br /> +Roman Empire, divisions of (Illyria, Italy, Gaul), +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21-2.<br /> +<span style="margin-left: 1em;">" + " + Eastern and Western division, +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21.</span><br /> +<span style="margin-left: 1em;">" + " + end of the, +<a href="#Page_66" class="lanchor"> 66-67</a>. iii. 20-21.</span><br /> +<span style="margin-left: 1em;">" + " + fall of, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</span><br /> +<span style="margin-left: 1em;">" + " + " and Julian and the augurs, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</span><br /> +<span style="margin-left: 1em;">" + " + its main foes, +<a href="#Page_30" class="lanchor"> 30</a>. ii. 9.</span><br /> +<span style="margin-left: 1em;">" + " + its true importance, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 20.</span><br /> +<span style="margin-left: 1em;">" + " + a power, not a nation, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 19 n.</span><br /> + +<p><span class="left"> +<a name="Page_177" id="Page_177">[Pg 177]</a></span></p> + +Roman Empire, power of, in France, ended, 481 A.D., +<a href="#Page_4" class="lanchor"> 4</a>, +<a href="#Page_6" class="lanchor"> 6-8</a> sq.<br /> +<span style="margin-left: 1em;">" + " + " + +in Italy, ended, 476 A.D., +<a href="#Page_8" class="lanchor"> 8</a>.</span><br /> + +<p>Roman gate of Twins, at Amiens, +<a href="#Page_14" class="lanchor"> 14</a>.</p> + +<p>"Romaunt of Rose," quoted, +<a href="#Page_39" class="lanchor"> 39</a>. ii. 28 n.</p> + +Rome, aspect of the city, in time of S. Jerome, +<a href="#Page_75" class="lanchor"> 75</a>. iii. 35.<br /> +<span style="margin-left: 1em;">" gives order + to Europe, as Greece imagination, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 20.</span><br /> +<span style="margin-left: 1em;">" wild nations opposed to, +<a href="#Page_30" class="lanchor"> 30</a>. ii. 9.</span><br /> + +<p>Romsey,<a href="#Page_3" class="lanchor"> 3</a>.</p> + +<p>Rose, on statue of David, Amiens Cathedral, +<a href="#Page_109" class="lanchor"> 109-110</a>. iv. 32.</p> + +<p>Rosin forest,<a href="#Page_35" class="lanchor"> 35</a>. ii. 20-1.</p> + +<p>Royalties, taxes and, +<a href="#Page_47" class="lanchor"> 47</a>. ii. 41.</p> + +<p>Rozé, Père, on Amiens Cathedral, +<a href="#Page_98" class="lanchor"> 98</a>. iv. 13; +<a href="#Page_104" class="lanchor"> 104</a> n. iv. 24 n.; +<a href="#Page_125" class="lanchor"> 125</a>. iv. 43.</p> + + +<p>S. Acheul, near Amiens, +<a href="#Page_128" class="lanchor"> 128-129</a>. iv. 45-6.</p> + +<p>S. Agnes, character of, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</p> + +<p>S. Ambrogio, Verona, plain of, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</p> + +S. Augustine, his first converts, +<a href="#Page_18" class="lanchor"> 18</a>.<br /> +<span style="margin-left: 3em;">" and S. Jerome, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</span><br /> +<span style="margin-left: 3em;">" town of Hippo, +<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</span><br /> + +<p>S. Benedict, born 481 A.D., +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3; +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</p> + +<p>S. Clotilde, of France, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>S. Cloud, etymology of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>S. Domice, +<a href="#Page_128" class="lanchor"> 128</a>. iv. 44.</p> + +<p>S. Elizabeth,<a href="#Page_132" class="lanchor"> 132</a>. iv. 50.</p> + +<p>S. Elizabeth, of Marburg, +<a href="#Page_35" class="lanchor"> 35-6</a>. ii. 21-3.</p> + +S. Firmin, his history, +<a href="#Page_5" class="lanchor"> 5</a>; +<a href="#Page_99" class="lanchor"> 99</a>. iv. 14; +<a href="#Page_128" class="lanchor"> 128</a>. iv. 45.<br /> +<span style="margin-left: 3em;">" beheaded and buried, +<a href="#Page_5" class="lanchor"> 5</a>.</span><br /> +<span style="margin-left: 3em;">" his Roman disciple, +<a href="#Page_5" class="lanchor"> 5</a>.</span><br /> +<span style="margin-left: 3em;">" his grave, +<a href="#Page_5" class="lanchor"> 5-6</a>; +<a href="#Page_129" class="lanchor"> 129</a>. iv. 46.</span><br /> +<span style="margin-left: 3em;">" and S. Martin, compared, +<a href="#Page_17" class="lanchor">, 18</a> 17.</span><br /> +<span style="margin-left: 3em;">" + porch to, Amiens Cathedral, +<a href="#Page_107" class="lanchor"> 107</a>. iv. 28; +<a href="#Page_127" class="lanchor"> 127</a> sq. iv. 44.</span><br /> +<span style="margin-left: 3em;">" sculpture of, Amiens Cathedral, +<a href="#Page_5" class="lanchor"> 5</a>.</span><br /> + +<p>—— Confessor, +<a href="#Page_128" class="lanchor"> 128</a>. iv. 44-6.</p> + +<p>S. Fuscien, <a href="#Page_128" class="lanchor"> 128</a>. iv. 44.</p> + +S. Genevieve, actually existed, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7.<br /> +<span style="margin-left: 3.5em;">" + biographies of her, numerous, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7.</span><br /> +<span style="margin-left: 3.5em;">" + birth of, 421 A.D., +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</span><br /> +<span style="margin-left: 3.5em;">" + birthplace of, Nanterre, +<a href="#Page_28" class="lanchor"> 28</a>. ii. 5.</span><br /> +<span style="margin-left: 3.5em;">" + character of, +<a href="#Page_28" class="lanchor"> 28</a>, ii. 5, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7.</span><br /> +<span style="margin-left: 3.5em;">" + church to, at Paris, +<a href="#Page_55" class="lanchor"> 55</a>. ii. 55.</span><br /> +<span style="margin-left: 3.5em;">" + and Clovis and his father, +<a href="#Page_55" class="lanchor"> 55</a>. ii. 55.</span><br /> +<span style="margin-left: 3.5em;">" + conversion of, by S. Germain, +<a href="#Page_28" class="lanchor"> 28</a>. ii. 5.</span><br /> +<span style="margin-left: 3.5em;">" a pure Gaul, +<a href="#Page_29" class="lanchor"> 29</a>, ii. 8, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 15.</span><br /> +<span style="margin-left: 3.5em;">" of what typical, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.</span><br /> +<span style="margin-left: 3.5em;">" peacefulness, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 6.</span><br /> +<span style="margin-left: 3.5em;">" + quiet force, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7.</span><br /> + +<p><span class="left"> +<a name="Page_178" id="Page_178">[Pg 178]</a></span></p> + +<p>S. Genevieve, S. Phyllis, +<a href="#Page_28" class="lanchor"> 28</a>. ii. 5.</p> + +<p>S. Gentian,<a href="#Page_128" class="lanchor"> 128</a>. iv. 44.</p> + +<p>S. Geoffroy, Bishop of Amiens, history of, +<a href="#Page_128" class="lanchor"> 128</a>. iv. 44-5.<br /> +<span style="margin-left: 3em;">" + " + " + tomb of (Amiens), +<a href="#Page_104" class="lanchor"> 104-105</a>; iv. 24, 26.</span><br /></p> + +<p>S. Germain converts S. Genevieve, on his way to England, +<a href="#Page_28" class="lanchor"> 28</a>. ii. 6.</p> + +<p>S. Hilda (Whitby Cliff), +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +S. Honoré, +<a href="#Page_128" class="lanchor"> 128</a>. iv. 44-5.<br /> +<span style="margin-left: 2.5em;">" + porch to, Amiens Cathedral, +<a href="#Page_95" class="lanchor"> 95</a>. iv. 7.</span><br /> + +<p>S. James, apostle of hope, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +S. Jerome, his Bible, +<a href="#Page_70" class="lanchor"> 70</a>, iii. 26, +<a href="#Page_76" class="lanchor"> 76</a>, iii. 36 +<a href="#Page_77" class="lanchor"> 77</a>, iii. 37 +<a href="#Page_78" class="lanchor"> 78</a>. iii. 40.<br /> +<span style="margin-left: 3em;">" + gives the Bible to the West, +<a href="#Page_50" class="lanchor"> 50</a>. ii. 47.</span><br /> +<span style="margin-left: 3em;">" + Galatians, commentary on Epistle to the, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</span><br /> +<span style="margin-left: 3em;">" + character of, candour its basis, +<a href="#Page_76" class="lanchor"> 76</a>. iii. 36.</span><br /> +<span style="margin-left: 3em;">" childhood and early studies, +<a href="#Page_75" class="lanchor"> 75</a>. iii. 34-5.</span><br /> +<span style="margin-left: 3em;">" death of, at Bethlehem, +<a href="#Page_78" class="lanchor"> 78</a>. iii. 40.</span><br /> +<span style="margin-left: 3em;">" Hebrew, studied by, +<a href="#Page_77" class="lanchor"> 77</a>. iii. 38.</span><br /> +<span style="margin-left: 3em;">" not a mere hermit, +<a href="#Page_73" class="lanchor"> 73</a>. iii. 31.</span><br /> +<span style="margin-left: 3em;">" his lion, +<a href="#Page_86" class="lanchor"> 86</a>. iii. 53.</span><br /> +<span style="margin-left: 3em;">" Milman, Dean, on, +<a href="#Page_74" class="lanchor"> 74</a>. iii. 32 sq.</span><br /> +<span style="margin-left: 3em;">" protestant view of, +<a href="#Page_73" class="lanchor"> 73</a>. iii. 31.</span><br /> +<span style="margin-left: 3em;">" + Queen Sophia's letter to Vota on, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</span><br /> +<span style="margin-left: 3em;">" + scholarship, will not give up his, +<a href="#Page_76" class="lanchor"> 76</a>. iii. 36.</span><br /> +<span style="margin-left: 3em;">" style of writing shown, +<a href="#Page_81" class="lanchor"> 81</a>. iii. 47.</span><br /> +<br /> +S. John, the apostle of love, +<a href="#Page_112" class="lanchor"> 112</a>. iv. 37.<br /> +<span style="margin-left: 2.5em;">" his greatness, +<a href="#Page_101" class="lanchor"> 101</a>. iv. 16.</span><br /> + +<p>S. Louis, religion under, +<a href="#Page_21" class="lanchor"> 21</a> n.</p> + +<p>S. Mark's, Venice, Baptistery of and the virtues, +<a href="#Page_112" class="lanchor"> 112</a> n. iv. 36 n.</p> + +S. Martin, baptism and conversion of, +<a href="#Page_15" class="lanchor"> 15</a>.<br /> +<span style="margin-left: 2.5em;">" + character of, gentle and cheerful, +<a href="#Page_17" class="lanchor"> 17</a>, +<a href="#Page_19" class="lanchor"> 19</a>.</span><br /> +<span style="margin-left: 2.5em;">" + " patient, +<a href="#Page_29" class="lanchor"> 29</a>. ii. 7.</span><br /> +<span style="margin-left: 2.5em;">" + " serene and sweet, +<a href="#Page_17" class="lanchor"> 17</a>.</span><br /> +<span style="margin-left: 2.5em;">" + cloak given to the beggar by, 332 A.D., +<a href="#Page_15" class="lanchor"> 15</a>.</span><br /> +<span style="margin-left: 2.5em;">" Clovis and, +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> +<span style="margin-left: 2.5em;">" + Devil, answer to the, +<a href="#Page_17" class="lanchor"> 17</a>.</span><br /> +<span style="margin-left: 2.5em;">" + drinks to a beggar, +<a href="#Page_19" class="lanchor"> 19</a>.</span><br /> +<span style="margin-left: 2.5em;">" + fame of, universal (places called after), +<a href="#Page_18" class="lanchor"> 18</a>.</span><br /> +<span style="margin-left: 2.5em;">" + history of, how relevant to this book, +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> +<span style="margin-left: 2.5em;">——'s Lane, London, +<a href="#Page_18" class="lanchor"> 18</a>.</span><br /> +<span style="margin-left: 2.5em;">" and Julian, +<a href="#Page_16" class="lanchor"> 16</a>.</span><br /> +<span style="margin-left: 2.5em;">" + Tours, his abbey there, +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> +<span style="margin-left: 2.5em;">" + " and bishopric, +<a href="#Page_16" class="lanchor"> 16</a>, +<a href="#Page_20" class="lanchor"> 20</a>.</span><br /> +<span style="margin-left: 2.5em;">" vision of, +<a href="#Page_15" class="lanchor"> 15</a>.</span><br /> +<span style="margin-left: 2.5em;">" + wine, the patron of, +<a href="#Page_18" class="lanchor"> 18</a>, +<a href="#Page_19" class="lanchor"> 19</a>.</span><br /> + +<p>S. Nicholas," "Journal de, +<a href="#Page_120" class="lanchor"> 120</a> n. iv. 41.</p> + +<p>S. Peter, Apostle of courage, +<a href="#Page_112" class="lanchor"> 112</a>. iv. 37.</p> + +<p>S. Quentin,<a href="#Page_128" class="lanchor"> 128</a>. iv. 44.</p> + +<span class="left"> +<a name="Page_179" id="Page_179">[Pg 179]</a></span> + +S. Remy crowns Clovis,<a href="#Page_9" class="lanchor"> 9</a>.<br /> +<span style="margin-left: 2.5em;">" preaches to Clovis, +<a href="#Page_13" class="lanchor"> 13</a>.</span><br /> +<span style="margin-left: 2.5em;">" and the Soissons vase, +<a href="#Page_47" class="lanchor"> 47</a>. ii. 41.</span><br /> + +<p>S. Sauve +<a href="#Page_100" class="lanchor"> 100</a>, iv. 14, +<a href="#Page_128" class="lanchor"> 128</a>. iv. 44.</p> + +<p>S. Simeon,<a href="#Page_132" class="lanchor"> 132</a>. iv. 50.</p> + +<p>S. Ulpha, +<a href="#Page_128" class="lanchor"> 128</a>, iv. 44, +<a href="#Page_129" class="lanchor"> 129</a>. iv. 46.</p> + +<p>S. Victoric,<a href="#Page_128" class="lanchor"> 128</a>. iv. 44.</p> + +<p>Salian, epithet of the French, +<a href="#Page_40" class="lanchor"> 40</a>, ii. 30, +<a href="#Page_41" class="lanchor"> 41</a>. ii. 31.</p> + +<p>Salii, the,<a href="#Page_40" class="lanchor"> 40</a>. ii. 30.</p> + +<p>Salique law,<a href="#Page_40" class="lanchor"> 40</a>. ii. 30.</p> + +<p>Salisbury Cathedral, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.</p> + +<p>"Salts," old and young, +<a href="#Page_41" class="lanchor"> 41</a>. ii. 31.</p> + +<p>Salvation, Protestant theory of, +<a href="#Page_79" class="lanchor"> 79</a>. iii. 43.</p> + +<p>Sands, English, <a href="#Page_2" class="lanchor"> 2</a>.</p> + +Savage races, love of war in, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.<br /> +<span style="margin-left: 1em;">" women, + endurance a point of honour with, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</span><br /> +<br /> +Saxons, the, +<a href="#Page_31" class="lanchor"> 31</a>, ii. 12.<br /> +<span style="margin-left: 1em;">" religion of, +<a href="#Page_21" class="lanchor"> 21</a>.</span><br /> +<br /> +Scandinavia,<a href="#Page_61" class="lanchor"> 61</a>. iii. 10.<br /> +<span style="margin-left: 1em;">" + becomes Norman, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</span><br /> + +<p>Scepticism, modern, +<a href="#Page_13" class="lanchor"> 13</a>. See "Infidelity."</p> + +<p>Science, modern, its view of man, +<a href="#Page_58" class="lanchor"> 58</a>. iii. 1.</p> + +<p>Scotch crofters and England, +<a href="#Page_60" class="lanchor"> 60</a>. iii. 6.</p> + +<p>Scots, Picts and, +<a href="#Page_69" class="lanchor"> 69</a> n. iii. 24.</p> + +Scott, Sir Walter, his nomenclature deeply founded, +<a href="#Page_34" class="lanchor"> 34</a>. ii. 18.<br /> +<span style="margin-left: 1em;">" + " + +novels of, "Antiquary" (Martin Waldeck), +<a href="#Page_34" class="lanchor"> 34</a>. ii. 18.</span><br /> +<span style="margin-left: 1em;">" + " + + "Monastery," +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29.</span><br /> +<span style="margin-left: 1em;">" + " + +penny edition of, +<a href="#Page_60" class="lanchor"> 60</a>. iii. 7.</span><br /> +<br /> +Sculpture, of a Gothic cathedral, +<a href="#Page_89" class="lanchor"> 89</a>. iv. 2.<br /> +<span style="margin-left: 2em;">" + no pathos in primary, +<a href="#Page_101" class="lanchor"> 101</a> n. iv. 19 n.</span><br /> + +<p>Scythia, tribes of, +<a href="#Page_61" class="lanchor"> 61</a>, iii. 10, +<a href="#Page_65" class="lanchor"> 65</a>. iii. 17.</p> + +<p>Semiramis,<a href="#Page_29" class="lanchor"> 29</a>. ii. 6.</p> + +<p>Sense ([Greek:nous]), essential to humanity, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 59.</p> + +Servants, catholic, character of, +<a href="#Page_72" class="lanchor"> 72</a> n. iii. 29.<br /> +<span style="margin-left: 1.5em;">" + French, perfect, +<a href="#Page_39" class="lanchor"> 39</a>. ii. 28.</span><br /> + +<p>Severn, the,<a href="#Page_2" class="lanchor"> 2</a>.</p> + +Shakspeare's Imogen, +<a href="#Page_27" class="lanchor"> 27</a>. ii. 3.<br /> +<span style="margin-left: 2.5em;">" + "King Lear," reduced to its bare facts, +<a href="#Page_11" class="lanchor"> 11</a>.</span><br /> +<span style="margin-left: 2.5em;">" + "Winter's Tale"—"lilies of all kinds," +<a href="#Page_110" class="lanchor"> 110</a>. iv. 32.</span><br /> + +<p>Sheba, Queen of, and Solomon, Amiens sculptures, +<a href="#Page_132" class="lanchor"> 132</a> sq. iv. 50-51.</p> + +<p>Shield, the, of the Franks, +<a href="#Page_44" class="lanchor"> 44</a>. ii. 35. See "Heraldry," "Uri."</p> + +<p>Shyness and frankness, +<a href="#Page_39" class="lanchor"> 39</a> & n. ii. 28.</p> + +<p>Siberian wilderness, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9, 10.</p> + +<p>Sicambri, +<a href="#Page_34" class="lanchor"> 34</a>, ii. 18, +<a href="#Page_38" class="lanchor"> 38</a>. ii. 27.</p> + +<p>Sidney, Sir Philip, +<a href="#Page_15" class="lanchor"> 15</a>.</p> + +<p>Sin, carnal, the most distinctly human, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 34.</p> + +<span class="left"> +<a name="Page_180" id="Page_180">[Pg 180]</a></span> + +Sin, deceit, its essence, +<a href="#Page_49" class="lanchor"> 49</a>. ii. 44.<br /> +<span style="margin-left: 0.5em;">" pardon of, + doctrine of, +<a href="#Page_135" class="lanchor"> 135</a>. iv. 55.</span><br /> +<br /> +Slang,<a href="#Page_105" class="lanchor"> 105</a>. iv. 25.<br /> +<span style="margin-left: 1em;">" Greek, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 59.</span><br /> + +<p>Smith's Dictionary, s, "Gallia," +<a href="#Page_29" class="lanchor"> 29</a>. ii. 9.</p> + +Soissons, battle of, 485 A.D., +<a href="#Page_7" class="lanchor"> 7</a> n.; +<a href="#Page_9" class="lanchor"> 9</a>, +<a href="#Page_20" class="lanchor"> 20</a>, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.<br /> +<span style="margin-left: 1.5em;">" + vase of, +<a href="#Page_47" class="lanchor"> 47</a> sq. ii. 40 sq.</span><br /> +<span style="margin-left: 1.5em;">" + " + and Clovis' revenge, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43.</span><br /> + +<p>Solomon and Queen of Sheba (Amiens Cathedral), +<a href="#Page_132" class="lanchor"> 132</a> sq. iv. 50-1.</p> + +<p>Solway, the, <a href="#Page_2" class="lanchor"> 2</a>.</p> + +<p>Sons, honour of fathers by, +<a href="#Page_101" class="lanchor"> 101</a>. iv. 17.</p> + +<p>Spain, Theodoric in, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 53.</p> + +<p>Spiritual world, the, +<a href="#Page_138" class="lanchor"> 138</a>. iv. 59.</p> + +<p>Staubbach, the, +<a href="#Page_96" class="lanchor"> 96</a>. iv. 9.</p> + +<p>Stone saw, not used in France, +<a href="#Page_88" class="lanchor"> 88</a> n. iv. 2 n.</p> + +<p>Strigi, S. Jerome born at, +<a href="#Page_75" class="lanchor"> 75</a>. iii. 34.</p> + +<p>Suicide and heroism, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<p>"Suisse Historique" quoted, +<a href="#Page_53" class="lanchor"> 53</a> n. ii. 49.</p> + +Sword, belted, meaning of, +<a href="#Page_43" class="lanchor"> 43</a>. ii. 34.<br /> +<span style="margin-left: 1em;">" + manufacture, Amiens, +<a href="#Page_124" class="lanchor"> 124</a>. iv. 43.</span><br /> +<br /> +Syagrius defeated by Clovis, +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.<br /> +<span style="margin-left: 2em;">" + dies, 486 A.D., +<a href="#Page_52" class="lanchor"> 52</a>. ii. 49.</span><br /> + +<p>Syria,<a href="#Page_63" class="lanchor"> 63</a>. iii. 14.</p> + + +<p>Temperance, figure of, Amiens Cathedral, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +<p>Teutonic nations and Roman Empire, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 22.</p> + +<p>Theodobert, the death of, +<a href="#Page_31" class="lanchor"> 31</a> n. ii. 11.</p> + +Theodoric, king of Ostrogoths, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.<br /> +<span style="margin-left: 2em;">" + defeats Franks at Aries, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 53.</span><br /> +<span style="margin-left: 2em;">" + power of, in Europe, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 53.</span><br /> +<span style="margin-left: 2em;">" + at Verona, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> + +<p>Thrace,<a href="#Page_68" class="lanchor"> 68</a>. iii. 23.</p> + +<p>Thuringia,<a href="#Page_7" class="lanchor"> 7</a>.</p> + +Tolbiac, battle of, +<a href="#Page_9" class="lanchor"> 9</a>, +<a href="#Page_21" class="lanchor"> 21</a> n.<br /> +<span style="margin-left: 1.5em;">" field of, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> +<span style="margin-left: 1.5em;">" its real importance, +<a href="#Page_53" class="lanchor"> 53</a>. ii. 52.</span><br /> +<br /> +Tombs, bronze, Amiens Cathedral, +<a href="#Page_103" class="lanchor"> 103</a> sq. iv. 23.<br /> +<span style="margin-left: 1em;">" + " + only two left in France, +<a href="#Page_103" class="lanchor"> 103</a>. iv. 23.</span><br /> +<br /> +Tours, archbishop of, on war, +<a href="#Page_43" class="lanchor"> 43</a>. ii. 33.<br /> +<span style="margin-left: 1em;">" + S. Martin, bishop of, +<a href="#Page_16" class="lanchor"> 16</a>.</span><br /> + +<p>Town, a modern, defined, +<a href="#Page_90" class="lanchor"> 90</a>. iv. 3.</p> + +<p>Tripoli,<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<p>Troy,<a href="#Page_62" class="lanchor"> 62</a>. iii. 12.</p> + +<p>Trupin, Jean, and choir of Amiens Cathedral, +<a href="#Page_91" class="lanchor"> 91</a> n. iv. 5 n.</p> + +Truth, only, can be polished, +<a href="#Page_33" class="lanchor"> 33</a>. ii, 16.<br /> +<span style="margin-left: 1em;">" + of French character, +<a href="#Page_33" class="lanchor"> 33</a>. ii. 16.</span><br /> + +<p><span class="left"> +<a name="Page_181" id="Page_181">[Pg 181]</a></span></p> + +<p>Tunis,<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + +<p>Turner's "Loire side," +<a href="#Page_20" class="lanchor"> 20</a>.</p> + +<p>Tyre,<a href="#Page_63" class="lanchor"> 63</a>. iii. 13.</p> + + +<p>Ulphilas, Bible of, +<a href="#Page_68" class="lanchor"> 68</a>. iii. 22.</p> + +<p>Ulverstone, etymology of, +<a href="#Page_129" class="lanchor"> 129</a>. iv. 46.</p> + +<p>Uri, shield of, +<a href="#Page_31" class="lanchor"> 31</a> n. ii. 11.</p> + +Usury and the church, +<a href="#Page_12" class="lanchor"> 12</a>.<br /> +<span style="margin-left: 1em;">" and the Jews, +<a href="#Page_66" class="lanchor"> 66</a>. iii. 19.</span><br /> + +<p>Utilitas,<a href="#Page_8" class="lanchor"> 8</a>.</p> + + +<p>Valens, his prefecture of the East, +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21.</p> + +<p>Valentinian, and the division of the Empire, +<a href="#Page_67" class="lanchor"> 67</a>. iii. 21.</p> + +<p>Vandals, invasion of Libya by, +<a href="#Page_64" class="lanchor"> 64</a>. iii. 16.</p> + +<p>Venice, founded 421 A.D., +<a href="#Page_2" class="lanchor"> 2</a>.</p> + +Verona, cathedral of, +<a href="#Page_88" class="lanchor"> 88</a>. iv. 1.<br /> +<span style="margin-left: 1em;">" + battle of, Theodoric defeats Odoacer, 490 A.D., +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> +<span style="margin-left: 1em;">" + field of, from Fra Giocondo's bridge, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> + +<p>Vestal Virgins, +<a href="#Page_70" class="lanchor"> 70</a>. iii. 26.</p> + +<p>Violence, expression of, in sculptures of Amiens, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +Viollet le Duc, quoted, +<a href="#Page_88" class="lanchor"> 88</a> n. iv. 1; +<a href="#Page_88" class="lanchor"> 88</a> & n. iv. 2; +<a href="#Page_97" class="lanchor"> 97</a>. iv. 11;<br /> +<span style="margin-left: 4em;"> +<a href="#Page_103" class="lanchor"> 103</a> n. iv. 23. n.; +<a href="#Page_111" class="lanchor"> 111</a>. iv. 36; +<a href="#Page_118" class="lanchor"> 118</a> n. iv. 41 n.; +<a href="#Page_132" class="lanchor"> 132</a>. iv. 49.</span><br /> + +<p>Vine, on statue of David, Amiens Cathedral, +<a href="#Page_110" class="lanchor"> 110</a>. iv. 32.</p> + +<p>Virgil's influence on Dante, +<a href="#Page_110" class="lanchor"> 110</a>. iii. 53.</p> + +<p>Virgil quoted (Æneid vi. 27 sq.), +<a href="#Page_101" class="lanchor"> 101</a> n. iv. 18-19 n.</p> + +<p>Virgin, the: <i>see</i> Madonna.</p> + +<p>Virtue, to be known and recognized, +<a href="#Page_five" class="lanchor"> pref. v</a>.</p> + +Virtues, of Apostles (Amiens Cathedral), +<a href="#Page_112" class="lanchor"> 112</a> sq. iv. 37 sq.<br /> +<span style="margin-left: 1.5em;">" Byzantine, rank of, +<a href="#Page_111" class="lanchor"> 111</a>. iv. 36 n.</span><br /> +<br /> +Visigoths, the,<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.<br /> +<span style="margin-left: 2em;">" + " + in France, +<a href="#Page_9" class="lanchor"> 9</a>, +<a href="#Page_10" class="lanchor"> 10</a>.</span><br /> +<span style="margin-left: 2em;">" + " + at Poitiers, defeated by Clovis, +<a href="#Page_9" class="lanchor"> 9</a>.</span><br /> +<br /> +Vistula, the, its importance, +<a href="#Page_61" class="lanchor"> 61</a>. iii. 9, 10.<br /> +<span style="margin-left: 2em;">" + tribes of, from Rhine to, +<a href="#Page_30" class="lanchor"> 30</a>, ii. 10, +<a href="#Page_31" class="lanchor"> 31</a>. ii. 12.</span><br /> +<span style="margin-left: 2em;">" + " + " + " + Weser to, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 26.</span><br /> + +<p>Vobiscum," a "Pax, +<a href="#Page_114" class="lanchor"> 114</a> n. iv. 38 n.</p> + +Vota, the Jesuit, letter of Queen Sophia of + Prussia to, on S. Jerome, +<a href="#Page_81" class="lanchor"> 81</a>. iii.<br /> +<span style="margin-left: 3em;"> +<a href="#Page_47" class="lanchor"> 47</a>. (See Carlyle's + "Frederick," Bk. I., cap. iv.)</span><br /> + +<p>Vulgate, Ps. xci. 13, "Inculcabis super leonem," +<a href="#Page_111" class="lanchor"> 111</a>. iv. 34.</p> + + +<p>Waldeek,<a href="#Page_34" class="lanchor"> 34</a>, ii. 18.</p> + +<p>Walter's houses, Germany, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 25.</p> + +<p>Walton, Isaac, +<a href="#Page_1" class="lanchor"> 1</a>.</p> + +<p>Wandle, the, +<a href="#Page_1" class="lanchor"> 1</a>.</p> + +<p>War, savage love of, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Wartzburg,<a href="#Page_37" class="lanchor"> 37</a>. ii. 24.</p> + +<span class="left"> +<a name="Page_182" id="Page_182">[Pg 182]</a></span> + +<p>Wellington, Duke of, on Roman Catholic valour, +<a href="#Page_four" class="lanchor"> pref. iv</a>.</p> + +<p>Weser, the course of the, +<a href="#Page_34" class="lanchor"> 34</a>, ii. 19, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 26.<br /> +<span style="margin-left: 1em;">" + sources of the (Eder, Fulda, Werra), +<a href="#Page_36" class="lanchor"> 36</a>. ii. 24.</span><br /> +<span style="margin-left: 1em;">" + tribes of the, up to Rhine and Vistula, +<a href="#Page_37" class="lanchor"> 37</a>. ii. 26.</span><br /></p> + +<p>Whitby Cliff, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.</p> + +<p>Wisdom, figure of, Amiens Cathedral, +<a href="#Page_120" class="lanchor"> 120</a>. iv. 41.</p> + +Women, endurance a point of honour with savage, +<a href="#Page_51" class="lanchor"> 51</a>. ii. 48.<br /> +<span style="margin-left: 1em;">" + respect for, by Franks and Goths, +<a href="#Page_54" class="lanchor"> 54</a>. ii. 54.</span><br /> + +<p>Wood-carving of Picardy (Amiens Cathedral), +<a href="#Page_91" class="lanchor"> 91 sq</a>. iv. 5 sq.</p> + +<p>Wool manufacture, Amiens, see s. "Amiens."</p> + +<p>Wordsworth quoted, "Filling more and more with crystal light," +<a href="#Page_55" class="lanchor"> 55</a>. ii. 55.</p> + + +Yonge, Miss, "History of Christian Names," Franks, +<a href="#Page_38" class="lanchor"> 38</a>. ii. 27.<br /> +<span style="margin-left: 1em;">" + " + " + " + " + Ulpha, +<a href="#Page_129" class="lanchor"> 129</a>. iv. 46.</span><br /> + +<p>Zacharias, +<a href="#Page_133" class="lanchor"> 133</a>, iv. 51.</p> + +<p>Zechariah, figure of, Amiens Cathedral, +<a href="#Page_127" class="lanchor"> 127</a>. iv. 43.</p> + +<p>Zenobia,<a href="#Page_29" class="lanchor"> 29</a>. ii. 6.</p> + +<p>Zephaniah, figure of, Amiens Cathedral, +<a href="#Page_126" class="lanchor"> 126</a>. iv. 43.</p> + +<p>Zodiac, signs of, sculptures, Amiens Cathedral, +<a href="#Page_130" class="lanchor"> 130</a>. iv. 47.</p> + +<p>Zulu war, the, +<a href="#Page_48" class="lanchor"> 48</a>. ii. 43; +<a href="#Page_60" class="lanchor"> 60</a>. iii. 6.</p> + + +<p>Footnotes to Index:</p> + + +<div class="footnote"><a name="Footnote_1_72" id="Footnote_1_72"></a> +<a href="#FNanchor_1_72"><span class="label">[A1]</span></a> + References merely descriptive of one of the sculptures of the<br /> +<span style="margin-left: 6.5em;">façade of + Amiens Cathedral are omitted in this index.</span></div><br /> + + +<div class="footnote"><a name="Footnote_2_73" id="Footnote_2_73"></a> +<a href="#FNanchor_2_73"><span class="label">[A2]</span></a> +The references to Gibbon in this index are to the chapters<br /> +<span style="margin-left: 6.5em;">of his history, + together with the number of the note nearest</span><br /> +<span style="margin-left: 6.5em;">to which the + quotation occurs.</span></div><br /> + +<p>THE END.</p> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Our Fathers Have Told Us, by John Ruskin + +*** END OF THIS PROJECT GUTENBERG EBOOK OUR FATHERS HAVE TOLD US *** + +***** This file should be named 24428-h.htm or 24428-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/4/4/2/24428/ + +Produced by Stacy Brown, Simple Simon, Juliet Sutherland +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + + </body> +</html> diff --git a/24428-h/images/fig001-big.jpg b/24428-h/images/fig001-big.jpg Binary files differnew file mode 100644 index 0000000..864c1fb --- /dev/null +++ b/24428-h/images/fig001-big.jpg diff --git a/24428-h/images/fig001.jpg b/24428-h/images/fig001.jpg Binary files differnew file mode 100644 index 0000000..e1fd07f --- /dev/null +++ b/24428-h/images/fig001.jpg diff --git a/24428-h/images/fig002.jpg b/24428-h/images/fig002.jpg Binary files differnew file mode 100644 index 0000000..0be578d --- /dev/null +++ b/24428-h/images/fig002.jpg diff --git a/24428-h/images/fig003.jpg b/24428-h/images/fig003.jpg Binary files differnew file mode 100644 index 0000000..87b7685 --- /dev/null +++ b/24428-h/images/fig003.jpg diff --git a/24428-h/images/fig004.jpg b/24428-h/images/fig004.jpg Binary files differnew file mode 100644 index 0000000..948df19 --- /dev/null +++ b/24428-h/images/fig004.jpg diff --git a/24428-h/images/fig005.png b/24428-h/images/fig005.png Binary files differnew file mode 100644 index 0000000..34b303e --- /dev/null +++ b/24428-h/images/fig005.png |
