Part 25

Listen to Victor Hugo once more: "Il est difficile de ne pas soupirer, de ne pas s'indigner devant les dégradations, les mutilations sans nombre, que simultanément le temps et les hommes ont fait subir au vénérable monument, sans respect pour Charlemagne, qui en avait posé la première pierre, pour Philippe-Auguste, qui en avait posé la dernière. Sur la face de cette vieille reine de nos cathédrales, à côté d'un vide on trouve toujours une cicatrice. _Tempus edax homo edacior_: le temps est aveugle, l'homme est stupide." Sixty years have passed since this was written, but the great poet lived to see a restoration which he probably sighed over as much as over the mutilations of former times. Viollet-le-Duc did his work better than most restorers; but of the old church nothing remains but the shell--even the surface of the stone has been scraped and scrubbed, giving the building as new an appearance as that of the churches of S. Augustin and La Trinité. Hugo's words in 1832, directed against the architects of Louis XIV. and Louis XV., apply equally to those of our time: "Si nous avions le loisir d'examiner une à une avec le lecteur les diverses traces de destruction imprimée à l'antique église, la part du temps serait la moindre, la pire celles des hommes, surtout des hommes de l'art." The great destruction occurred between 1699 and 1753. Louis XIV., the great destroyer of men and of their works, in order to carry out the "_Voeu de Louis XIII._", made away with the old carved stalls, the _jubé_, the cloisters, the high altar with its numerous _châsses_ and reliquaries, its bronze columns and silver and gold statuettes, the tombs, and the stained glass. In 1771, the statues above the great west doors disappeared when Soufflot began his evil work of widening them. Another great loss to the church was the destruction of the statue of S. Christopher, a huge colossal figure as celebrated in the Middle Ages as the relics of the Sainte-Chapelle. It stood at the entrance of the nave, and was the work of Messire Antoine des Essarts in 1443, in gratitude to the saintly giant for having saved him from the Burgundians. Miracle-working Virgins, Philippe-Auguste posing as S. Simon Stylites, and two bishops of Paris, likewise upon columns, were amongst some of the former treasures. Whether three great figures in wax of Gregory XI., his niece, and nephew, which tumbled into decay in 1599, are equally to be regretted, is doubtful; but the description of an equestrian statue which stood in the nave, the man in armour, and the horse in emblazoned trappings, sounds fascinating. It was a Louis VI., or a Philippe le Bel--who knows? Perhaps the latter, erected as a thank offering to Our Lady for the victory at Mons, for Philippe founded solemn commemorations of that battle at Notre-Dame, at Chartres, and at S. Denis. But in spite of this evidence, Père Montfaucon pronounced in favour of Philippe de Valois, who rode into the church equipped and armed to give thanks for the victory of Cassel, and fulfil a vow made in front of the enemy. This same Philippe's effigy also rode a stone horse upon the _façade_ of the Cathedral of Sens.

Du Breuil cites some quaint verses explaining the dimensions of the church, which were written upon a picture hanging near the statue of S. Christopher by the doorway:

Si tu veux sçauoir comme est ample De Nostre-Dame le grand temple: Il a dans oeuure, pour le seur, Dix et sept toises de haulteur, Sur la largeur de vingt et quatre; Et soixante cinq sans rabattre, A de long. Au tours hault montées Trente quarte sont bien comptées, Le tout fondé sur pilotis, Ainsi vray que ie le te dis.[109]

When the revolutionary period began, little remained to be done in the way of destruction, but that little the votaries of Reason did pretty well as regards everything pertaining unto royalty; for to be just, we must remember that anything that could be construed into philosophy or art was spared. In August, 1793, it was decided that eight days should be allowed for the destruction of the "_gothiques simulacres_" of the kings upon the portals. Later on the Saints were ordered to share the same fate, but Citizen Chaumette, as we have seen, stepped in and saved the sculpture by assuring his colleagues that the astronomer Dupuis had discovered his planetary system on one of the portals. Thereupon the Citoyen Dupuis was put upon the council for the preservation of public buildings, and in consequence much was saved from complete and hopeless destruction. We all know how a goddess of the class so dear to the kings of old, a vulgar Gabrielle or Pompadour in sabots and a Phrygian cap, was set upon the altar and worshipped in derision, a ceremony followed by others that "we leave under a veil which appropriately stretches itself along the pillars of the aisles--not to be lifted aside by the hand of history."[110] Robespierre and his friends must have been utterly wanting in a sense of humour, or they never would have instituted these curious ceremonies. In an old print[111] representing the great Feast of the Supreme Being upon the Champ de Mars, we see the President of the Convention in a fine blue coat, and bearing an enormous bouquet of flowers, discoursing to the multitude; and, after burning the statue of Atheism, sticking up Wisdom in its place. Young girls in the inevitable white of church processions, beadles, and singing men, with all the paraphernalia of the dethroned ecclesiastical pomp, are depicted: but only one man seems to have seen how ludicrous it all was: "_Tu commence à nous ennuyer avec ton Être Suprême!_" said he to Robespierre, somewhat profanely.

The prelates and sovereigns who succeeded to these stormy days endeavoured to restore Notre-Dame; but the ignorance which prevailed at the commencement of the present century with regard to Gothic architecture rather added to the destruction than mended it; and it was not until the Christian art and Liberal Catholic revivals led by Montalembert and his friends that a thorough and rational restoration of the church was commenced by the eminent architects, Viollet-le-Duc and Lassus.

The central portal is a mass of wonderful sculpture. The lower part of the stylobate bears lozenge-shapen compartments enclosing roses and lilies. Above this are the _Virtues and Vices_,[112] the former being figures of women bearing their emblems; the latter, little scenes describing each particular vice. It is interesting to see that the Virtues should be portrayed as women, Guillaume Durand giving the reason that they are men's nursing mothers; but Eve, having been supposed from all time to have been man's temptress, how comes it that the Mediæval sculptors exempted her and all other women from personifying the vice, for example, of curiosity? Courage our first mother undoubtedly had, and so this virtue on the front of Notre-Dame is represented by a woman with a shield bearing a lion. Equally certain is it that Adam was mean and cowardly, and so we find Cowardice painted as a man running away terror-stricken from a harmless hare. Amongst the vicious we see Judas in despair, an iniquitous Nero, an impious Mahomet, and a funny little Nimroud throwing a javelin at the sun, symbolic of that great warrior's attempt to build a high tower in order to attack Heaven itself.

Above the Virtues and Vices are the Twelve Apostles, placed over the Virtue which in their lives they especially displayed. Nothing in these sculptures was done without a purpose; thus S. Paul stands over Courage, and S. Peter above Faith; indeed the whole doorway was designed to carry out a particular idea, and to illustrate the main doctrines of Christ, whose statue stands upon the central pier, giving the benediction to all who enter.

On each side of the doorway are _the Wise and Foolish Virgins_, and in the tympanum, which is divided into three zones, is _the Resurrection of the Dead_. Souls are being weighed; and under one scale a mean little demon may be seen pulling it down with a hook, in case the poor soul's sins should not be sufficient to weigh it down. It may be noted that the Mediæval theologians evidently considered the nails which pierced our Blessed Lord's body of more honour than the tree unto which he was bound; for here we see an Angel holding the cross with bare hands, while another envelopes the nails in a napkin. In the _Voussure_ are rows of personages; the lower ones belonging to the Judgment, the upper ones to the Resurrection. Then come the Angels, Prophets, and Doctors of the church (taking precedence at Notre-Dame of the Martyrs, by reason of Paris being a great seat of learning). Following them are the Martyrs and Virgins.

Didron[113] gives an account by an Armenian bishop of a visit to Paris in 1489-96, in which he describes these sculptures exactly as they now appear, and speaks of the beauty of their colouring and gilding.

The sculptures of the other two doors are of the same character as the Porte du Jugement, but the subjects are taken severally from the histories of the Blessed Virgin and of S. Anne. In the Porte de la Vierge, the _Mother and Child_ hold the central place, and in the tympanum are the _Assumption_ and the _Glorification of the Virgin_. In the stylobate are saints, a conspicuous one being _S. Denis carrying his head_, with Angels upon each side, to prevent anyone damaging his headless body. In the bas-reliefs, amongst other subjects is an almanac in stone representing the earth and the sea, the twelve signs of the Zodiac, and the occupations, mostly agricultural, of each of the months. Corresponding to these are the idlings of the season. The industrious man is warming himself by the side of his well-cured hams and sausages; the idle man is sitting enveloped in fur, enjoying a sleep by the fire. For April we see a personage with two heads, one asleep and one awake; and, showing that the climate was much the same in the 13th century as it is now, we see one side of him clad in the airy costume of our first parents, while the other is well wrapped up in warm raiment. May only wears pyjamas, while June prepares for a bath. The signs of the Zodiac follow the ecclesiastical year, which up to the reign of Charles IX. commenced at Easter. The custom of carving them on the exterior of churches is a very ancient practice, as it may be seen on the Catholicon at Athens, which is as old or older than the time of Justinian. Nearly all the great churches of France possess them. On S. Denis there are three: one is mosaic; another, a bas-relief on the exterior; and the third, an incised stone upon the pavement of one of the apsidal chapels.

The Porte S. Anne is the oldest of the three portals, and the sculptures being the most ancient of the church, it has been assumed that they were brought from an older edifice. The central figure is _S. Marcel_, ninth bishop of Paris, who died in 436. He is here seen standing upon a strange and venomous beast with a tail ending serpent-wise, issuing from a winding sheet--the vestment of an unfortunate rich and wicked woman whom the beast had consumed in punishment for her vices. Marcel, in spite of this just retribution, seems to have pitied the poor soul, and went forth to the forest to reprove the dragon; who, listening to the holy man's words, became repentant and showed his contrition by bending his head and flopping after the Saint for the space of three miles, wagging his tail like a dog. But S. Marcel could not forgive him. "Go forth," said the Saint, "and inhabit the deserts, or plunge thyself into the sea"; which he seems to have done, for no more was ever heard of the monster from that day forth.

The tympanum is ornamented with the _History of Joachim and Anna_, the _Marriage of the Virgin_ and the _Budding of S. Joseph's staff_. Angels and a kneeling king complete the composition; the latter probably being Louis VII., the friend of Suger and the father of Philippe-Auguste, as he is presenting a charter of donations and privileges. On the other side is a bishop, bearded, mitred, and vested, but unlike the king, the prelate stands; he is probably the builder, Maurice de Sully. The older part of this doorway is similar in some respects to the _façade_ of S. Denis. Abbot Suger, its builder, had only been dead about ten years when Maurice de Sully reconstructed the cathedral; and we see in the figures upon the Porte S. Anne the same Romanesque character as at S. Denis.

The beautiful ironwork of the doors of Notre-Dame are worthy their reputed origin; they are said to have been finished in a single night by his Satanic Majesty in consequence of the dilatoriness of Biscornette the blacksmith. The legend has probably grown from the design of a part of the ironwork, a little man with horns and the tail of a fish, who sits upon the branch of a tree. It appears that Biscornette was charged to forge the ironwork of the doors in a given time; but finding himself behind-hand in his work, he determined to call in the aid of the Devil. This personage arrived, put on the leathern apron, and set to work so vigorously that by dawn it was finished. Biscornette thanked his assistant, who politely, in recognition of the blacksmith's gratitude, presented him with his horns. Popular opinion always held that Biscornette could not forge the central door by which the Blessed Sacrament passed; and that a curse rested upon that of S. Anne, as it was never opened; but in these latter faithless days it has been found to do so as easily as the others. The sculptures of the tympanum of the Porte du Cloître represent the _Legend of S. Theophilus_, the deacon, who lived in the 3rd century. This Saint was troubled in his mind, and abjured Christianity through the instrumentality of a Jew; thereupon he fell into the hands of the Father of Lies, and we see him on his knees between the hoofs of the demon. But he was reinstated in the good books of his bishop, in spite of the tempting whisperings of a little demon by his side. Then the Virgin enters upon the scene, and tears up the contract signed by S. Theophilus with his blood; and the demon enraged has the impertinence to seize the raiment of the Virgin, in order to profane her. But Theophilus is forgiven, and the bishop displays the contract, which is now hallowed by the episcopal seal, and upon which is written in Gothic letters: _Carta Theophili_.

At the foot of the Southern _façade_ is the inscription which gives the name of the architect and the date of the church:

ANNO. DNI. M. CC. LVII. MENSE. FEBRVARIO. IDVS. SECUNDO. HOC. FUIT INCEPTUM, CRISTI. GENITSIS, HONORE. KALLENSI. LATHOMO. VIVENTE. JOHANNE. MAGISTRO:

John de Chelles was wise in his generation, for had he not thus taken care of his own reputation, we should have known nothing about him, there being no record of any other works by him. Chelles, the place of his birth, was celebrated for the abbey founded by S. Bathilde; and like Montereau, Bonneuil, and Lusarches, which gave birth to some of the most famous architects of the 13th century, it was situated in the diocese of Paris. The beautiful little Porte Rouge is of the end of the 13th century. In the tympanum a king and queen are represented kneeling at each side of our Lord and His Mother, very probably S. Louis, and his wife, Marguerite de Provence.

Formerly, in front of the grand portals there was a pillory, described by Père Du Breuil in the 16th century as raised upon a platform. The culprit knelt upon this with a paper, stating his offence, affixed to him; and then he stayed _longtemps mocqué et injurié du peuple_. Du Breuil lamented that this object of the spiritual justice and power was no longer to be seen at the abbey of S. Germain.

The interior of Notre-Dame is imposing, though somewhat heavy in character; and although the nave and choir were sixty years in construction, there is scarcely any difference in style, except in the details. There is a certain clumsiness about the great round shafts of the nave, but the carving upon the angles of the plinths and of the capitals helps to relieve this effect. Most of the capitals are ornamented with examples of the flora of Parisian fields. At the west end is a gallery now occupied by the great organ, but which formerly was the stage upon which miracle-plays were performed. The choir is by far the most beautiful part of the church; and being filled with stained glass, it has not that painfully cleaned-up appearance which is the result of over-restoration. Some parts of it, the bays which separate the side-aisles from the crossings, are of the 14th century; and the little Angels blowing trumpets which surmount the archivolt are beautiful specimens of sculpture of that period. The capitals of some of the choir columns being the oldest in the church (the early part of the 12th century) are very rich in the quaint style of decoration delighted in by Mediæval artists--masses of foliage, with heads of grotesque animals peeping out, and biting off the leaves and flowers. One capital (between the seventh and eighth southern chapels) is interesting as showing the transition between the use of personages and animals, and that of foliage only, which was customary in the later period. The subject is very unecclesiastical, as was so often the case in the 12th and 13th centuries--two Harpies, male and female, with human heads and bird bodies, issuing out of the foliage. Much of this is treated in the most realistic manner, and we find specimens of the oak, the ivy and the trefoil.

In many of the chapels are double _piscinæ_. From one, the water in which the priest washes his hands _before_ mass, is ejected by a pipe; from the other, used _after_ mass, the water descends into the ground. They are both ornamented with carved canopies.

The Lady chapel, or chapel of the Compassion, and the two on either side, are painted and gilded, a good deal of the old colouring having survived as a guide. There is some good carving, and in front of the tabernacle hang seven lamps of elegant design. These, added to the beauty of the old stained glass, make this end of the church by far the most beautiful part.[114] The chapel also contains an inscription, bearing the name of the founder, bishop Simon Matiffas de Bucy, who died in 1304. In the chapel of S. George is the fine marble statue of the martyred archbishop Darboy, shot in 1871 by the Communists.

The alto-reliefs alluded to above, by Jean Ravy and Jean le Bouteiller, are supported upon an arcade of clustered columns and pointed arches fixed against the back of the stalls. Formerly they were continued across the _jubé_ and all around the choir; but unfortunately, when the sanctuary gates were constructed, these sculptures were sacrificed. The subjects are: 1, the Visitation; 2, the Appearance of the Star of Bethlehem to the Shepherds; 3, the Nativity; 4, the Adoration of the Magi; 5, the Massacre of the Innocents; 6, the Flight into Egypt; 7, the Presentation in the Temple; 8, Christ disputing with the Doctors; 9, the Baptism of Christ; 10, the Marriage in Cana; 11, the Entry into Jerusalem; 12, the Last Supper; 13, Christ washing S. Peter's Feet; 14, the Mount of Olives, The mysteries of the Passion and Resurrection were on the _jubé_, the destruction of which we owe to the Cardinal de Noailles. On the South side the subjects are of later date (14th century): 1, Christ appearing to the Magdalen; 2, to the Three Maries; 3, the Apostles running to the Sepulchre; 4, the Journey to Emmaüs; 5, Christ appearing to the Disciples; 6, to S. Thomas; 7, to S. Peter on the Sea of Tiberias; 8, another Appearance to the Disciples; 9, the Charge to preach the Gospel in all Lands. Jean Ravy was represented kneeling with joined hands in the last of these alto-reliefs. The whole was finished by Jean le Bouteiller in 1351; and it is recorded that a part was a votive offering in honour of God, of the Virgin Mary, and of Monseigneur S. Étienne, given by Guillaume de Melun, Archbishop of Sens--one of two bishops of the name who occupied the see in 1317-29 and 1344-96 respectively. The sculptures are all coloured and gilt, and a very good cast of them may be seen at the Crystal Palace.

The choir remained intact until 1638, when Louis XIII., putting his kingdom especially under the protection of the Blessed Virgin, registered that unfortunate vow that he would consecrate the sanctuary of Notre-Dame to the fulfilment of it. "_Afin que la postérité ne puisse manquer à suivre nos volontés à ce sujet, pour monument et marque incontestable de la consécration présente que nous faisons, nous ferons construire de nouveau le grand autel de l'église cathédrale de Paris, avec une image de la Vierge qui tienne entre ses bras celle de son précieux fils, descendu de la croix, et où nous serons représentés aux pieds du fils et de la mère, comme leur offrant notre couronne et notre sceptre._" Louis XIII. died in 1643, before he was able to carry out his marvellous design; but unfortunately, his son, Louis XIV., was only too ready to embellish buildings in the miserable taste of his time, and so the altar is disfigured by a _Descent from the Cross_ by Nicolas and Guillaume Coustou, and a pair of kneeling kings (the 13th and 14th Louis) by Coysevox. In themselves these sculptures are fine examples of the art of the period, but they and the eight bronze Angels by Cayot, Vanclève, Poirier, Hurtrelle, Nagnier and Anselme Flamen, are all equally out of place in a 13th century church. The bas-reliefs of the altar were by Vassé, and Du Goulon was the sculptor of the beautiful woodwork representing scenes from the life of the Virgin. The altar was destroyed in 1793, in order to erect a symbolic "_montagne_" upon "_les pompeux débris de l'antique imposture_." The present one was reconstructed in 1803, _the Entombment_, in gilt copper, from designs by Vanclève, being conveyed from the chapelle des Louvois, in the old church of the Capuchins in the Place Vendôme. The cross and candelabra belonged to the cathedral of Arras before the Revolution; and the beautiful bronze lectern, as exquisite in design as in workmanship, is signed and dated, "Duplessis 1775." The statue of the Virgin, on a pillar at the entrance of the choir, had the reputation of working miracles. It was thrown down at the Revolution, but was found later at S. Denis and replaced in Notre-Dame. Such is the history of the statue, but whether it is the identical figure, it is impossible to say. In any case it is mainly of the same date as the church, which cannot be said of the reliquaries in the treasury, that are also supposed to have survived the Revolution.