How France Built Her Cathedrals: A Study in the Twelfth and Thirteenth Centuries. Elizabeth Boyle O'Reilly

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СКАЧАТЬ of a hall would have been impossible in the olden times. Viollet-le-Duc called Laon the laic cathedral par excellence. He considered it a great civic hall wherein the populace “could unite and enjoy spectacles more or less profane.” And even in the flat eastern wall he found something occultly heretical. The towers, he said, were more those of a château than a church. He shut his mind to the fact that Laon was erected largely by its bishops, that it was begun by the choir end, which is suitable only for divine service, and that if its seven towers had been crowned with the sky-pointing spires of the architect’s plan, and if its sky-dreaming windows were still intact, there would be little of the aspect of a town hall about this stately church. Critics like Huysmans have exaggerated its present iciness: no one can pray in Laon, he exclaimed; its soul is fled forever. But what would be Chartres, his spot of election for prayer, were it unsoftened by its “storied windows richly dight”?

      Only a slight amount of ancient glass has survived in Laon. The north rose of the transept shows pictures of the sciences. Beneath the rose window in the flat eastern wall are three handsome lancets made by the school of Chartres early in the XIII century. They show the passing away of the hieratic Byzantine gesture: in the Annunciation and Visitation medallions the robes float naturally; in the Nativity scene the natural gesture of a woman who tests the warmth of the water before bathing the Holy Child has been well rendered.

      If a lack of accessories makes the interior of Laon Cathedral seem to-day more philosophic than religious, there are certain lovable individual touches in it that warm both heart and imagination. In the first place it is a church fairly garlanded with springtime foliage. The wonder of eternal youth is in its half-curled leaves which the sculptors conventionalized just enough to make them architectural. Not one sprig, not one leaf is like another. Never was nature more profoundly loved or more convincingly interpreted.

      Then there are the stone bulls of Laon. They stand high on the western towers, those sixteen massive oxen, stretching their necks, as if watching the people climb the steep hill below. Each stands under a columned canopy. The popular fancy is that they commemorate the patient beasts who dragged the stones for the cathedral up Laon’s precipitous crags, and there is nothing improbable in the idea. It was a day when St. Francis was telling man to love his dumb fellow creatures. The towers of Laon Cathedral are worthy of the magistral setting of the church on the edge of the abrupt hill where had grown the ancient city. For miles Laon’s towers command the plain, “an assembly without rival among Gothic monuments.” Incomplete though they are, Laon’s five towers come nearer to the ideal plan of seven spires than does any other cathedral. The corner tourelles pass from one form to another, as they rise, converting themselves into octagons. “Ponder it well,” wrote the XIII-century architect, Villard de Honnecourt, in his famous sketchbook. “I have been in many lands, as you can see by this book, but never in any place is to be found a tower equal to Laon.”

      Four of the towers are alike, each with the same long lancet openings, the same free-standing pillars at the corners. Rows of crockets mark the main lines, for the old-time masters were adepts in every device whereby to fix the eye on the essential. There are aspects when the fretwork designs made by Laon’s towers against the sky are superb.

      The date of the cathedral long gave rise to discussion in the days when mediæval archaeology was still hazy. No one now contends that the present Notre Dame is the church which was patched up hastily by Bishop Bartholomew de Vir after the fire of 1112. That conflagration was a semi-lawless act. Laon’s bishop was also its feudal proprietor, hence a greedy baronage contended to hold the see. One Gaudry, a knight adventurer who had served under William the Conqueror in England and there grown rich, obtained the bishopric of Laon by simony. All his talk was of hawks, hounds, and hunting. During one of his absences in England the townspeople set up a commune, and Gaudry bent his energies to frustrate it. In an uprising in 1112 the infuriated populace murdered him. The fire, started during the riots, spread to the cathedral, which was practically consumed. The burghers, being unskilled in arms, were forced to call to their aid a fierce robber-baron of the house of Coucy, Thomas of Marle, who, according as he found it profitable, fought, now against, now for, the communes.[59] It took the king of France half a lifetime to destroy that “raging wolf,” as Abbot Suger called him.

      Guizot has brought out that the XII-century uprisings against feudal exactions on the part of the burgesses were often favored by king and clergy. Such was the unformed state of society that no liberal general views could be adhered to; the king is to be found granting charters to some towns and marching against the rebellious citizens in others. The bishops of Noyon, Beauvais, and Soissons favored the people’s claims. The prelates of Rheims and Laon opposed them. Such feudalism as that of Thomas of Marle meant permanent anarchy; for the royal power to centralize authority then meant law and order.

      It is sad to relate that no sooner did the burgess gain his civic rights than he began to oppress the peasantry. Before the XIII century closed there were outbreaks of the peasants against the prosperous townspeople. In our own day has the cry of the underman, voiced by the old Norman poet, been silenced? “We are men as they. The same in stature, the same in limb, and the same in strength—for suffering. Are we not men even as they?”

      At Laon the antagonism between bishop and citizens continued for a century; several times the charter was won, only to be abrogated later. There is food for thought that all through the embittered struggle the building of the cathedral was carried forward, and it was an enterprise that required the collaboration of bishop and people. The people might fight their baron bishop to wrench from him certain civic rights, but they were aware of the difference between his temporal claims and his spiritual authority. Their robust faith was not disconcerted by a discrepancy between “Peter’s key” and “Peter’s sword.” To the end of time Peter will show his weak human side. Had he not denied thrice? Had not another of the selected twelve betrayed for paltry lucre? Had not everyone of them run away in the hour of need?

      While Bishop Gaudri’s ill-gotten gains were buying him a bishopric there was in Laon’s cathedral chapter a famous scholar who had stoutly opposed his election. Anselm of Laon, son of a laborer, “the grave, the sweet, the prudent,” was a pupil of St. Anselm of Bec and Canterbury. For over forty years he taught in Paris and in Laon, and from the nucleus of his pupils, among whom were Guillaume de Champeaux and Abélard, was to emerge Paris University, which was not, however, to appear by name in history till 1215. Anselm of Laon (d. 1117), like his greater namesake, was a pioneer in scholasticism, which brought to the study of Christian doctrine not only the aid of tradition, the Old and New Testaments and the Church Fathers, but also the use of metaphysics and dialectics. The school of this master at Laon became a veritable university to which flocked students from Italy, Spain, Germany, and England.

      Laon Cathedral is justly entitled to carve the Liberal Arts on its façade. A score of the coming notable men of the XII century were Anselm’s pupils; one of them was that bishop who began the Primary Gothic tower of the cathedral at Rouen. Anselm and his brother trained the youths who, having heard St. Norbert of Cologne preach in Laon Cathedral, in 1120, followed him to Prémontré, in the forest of Coucy, which estate gave its name to the new order Norbert there founded. Like the Cistercians, so swift an increase had the white canons of Prémontré that they soon counted a thousand houses over Europe and were an evangelizing force for their century even as Cluny had been earlier and as the Franciscans and Dominicans were to be in the XIII century. The citizens of Laon clamored for Anselm as their bishop when the miserable Gaudri was killed in 1112, but he declined the honor and directed the choice to the worthy Bartholomew de Vir, who restored temporarily the cathedral.

      It is not known exactly when was laid the foundation stone of Laon’s Gothic cathedral. By its sculpture, the profiles, and the noticeable keystones, the archæologists say that it belongs to the last third of the XII century and that it kept to its original plans, though its building continued into the first third of the XIII century. The bishop-founder was a pupil of Anselm’s and himself had taught rhetoric in Paris. Gautier de Mortagne (1155–71) gave generously of his own revenues to the new works. The choir he built ended СКАЧАТЬ