Raphael Part 4

"Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Which, when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, 'Sirs, why do ye these things? We also are men of like pa.s.sions with you, and preach unto you that ye should turn from these vanities unto the living G.o.d.' ...

"And with these sayings scarce restrained they the people, that they had not done sacrifice unto them."[3]

[Footnote 3: Acts of the Apostles, chapter xiv., verses 11-15, 18.]

In the picture we see the two apostles standing on a platform at the left, by the steps of a temple, just as the crowd sweeps along from the other side with two oxen in the midst of them. It was just such a sacrificial procession as was formed on the days when they honored their G.o.ds in the temples. Paul and Barnabas receive the demonstration with dismay, the former rending his garments, and the latter clasping his hands in perplexity.

In the tumult of many figures we pick out five princ.i.p.al persons. At the right is the restored cripple whose recovery is the origin of the excitement. His folded hands, raised in adoration, come against the back of a youth who, quick to see the apostles' displeasure, reaches out an arm to stay the sacrifice. His hand nearly touches the shoulder of the st.u.r.dy priest in front, who is lifting his axe to deal the deathblow to the sacrificial ox. The priest's up-raised hand is brought near the elbow of Paul, behind whom stands his fellow apostle.

Thus there is a continuous chain extending across the picture to link together those who make up the plot of the story. The most attractive face in the company is that of the youth in the centre, eager and handsome among the stolid countenances surrounding him. The apostles themselves are presently to join him in his efforts to restrain the people, but for the moment, single-handed among so many, he springs forward fearlessly to oppose the purpose of the mob.

[Ill.u.s.tration: THE SACRIFICE AT LYSTRA _South Kensington Museum, London_]

These five figures thus linked together carry the story, but how abundantly the scene is enriched by the minor characters! There are not a great many figures, and each head is seen perfectly, so that one can count the actual number of persons present; but the first impression made on the eye is of a hurrying, eager crowd. As one looks more closely, he discovers particular persons who help to fill out the story. There are two priestesses kneeling beside the ox that is to be sacrificed. One figure, other than the cripple who has been healed, is shown in the att.i.tude of prayer. Perhaps the old man at the extreme right is drawing aside the robe of the cripple, curious to see if there are any signs of the miracle, or if that really was the leg which was helpless.

The two children who stand by the altar, one playing the pipes, the other with a book of music, are very characteristic of Raphael, who loved thus to introduce a playful, innocent element. The singing child has his eyes bent on the ram which is led up for sacrifice.

Raphael, like other ill.u.s.trators of the Bible, does not always follow exactly the text which he is to ill.u.s.trate. The people called Barnabas Jupiter, and Paul Mercury. This would seem to show that Barnabas was a great, imposing figure, and Paul, according to tradition, was a small, undersized man; but there is no such contrast to be seen here.

By a happy suggestion, the painter has placed in the background on a pedestal a statue of Mercury. We know it by the winged staff which Mercury is supposed to carry as a sign of his office of messenger of the G.o.ds.

Raphael painted at a time when scholars and artists were enthusiastic over the rediscovery of the literature and art of the ancient world.

Such a scene as this, therefore, appealed to him; for he could not only depict a Biblical incident, but he could make his picture a study of ancient life. The architecture, the altar, the figure of Mercury, the wreath-bound heads, the sacrificial act itself, were all such as he could imagine from ancient Greece. Indeed, the whole picture is like a copy of an antique bas-relief; and in the original cartoon there is, below the picture, a decorative border studied from antique sculpture, and below that still an ornamental edge which was very common in Greek work.

And yet, though Raphael thus made much of the Greek spirit in his design, he was like all great painters of his day. He did not try minutely to repeat Greek life as he imagined it. The men and women and children were like those he was wont to see in Rome or Florence, or Urbino, where he was born, and the headdresses were such as the women of his time wore.

V

HELIODORUS DRIVEN FROM THE TEMPLE

In the Vatican palace there is one chamber in a series of chambers decorated with Raphael's paintings which is called in Italian Stanza d'Eliodoro, or the Heliodorus Room. The name is taken from the first of the paintings which cover the walls of the room.

The story which Raphael told in this picture is taken from an incident in the history of Jerusalem, which is related in one of the books of the Apocrypha and in Josephus's History.

It was at a time when Jerusalem was a prosperous city, owing its good government to the upright and honorable character of the high priest Onias. Through his efforts a large fund of money and treasure had been laid up for the relief of widows and orphans. This treasure was stored in the sacred precincts of the temple and carefully guarded for the uses for which it was intended.

Now it came about that a distant king heard of this valuable treasure and set his heart upon it. He called his treasurer Heliodorus, and straightway sent him to Jerusalem to bring back the treasure by fair means or foul. Heliodorus was a bold man ready for his evil task.

Arriving at Jerusalem, he sought out Onias and made his demand, which, as a matter of course, was promptly refused. Heliodorus then prepared to take the treasure by force, and, accompanied by his men, pushed into the temple amid the lamentations of the people and the prayers of the priests. But just as the robbers had laid hands upon the coveted treasure, a strange thing happened; and this is what the old narrative relates:--

"There appeared unto them a horse with a terrible rider upon him, and adorned with a very fair covering, and he ran fiercely and smote at Heliodorus with his forefeet, and it seemed that he that sat upon the horse had complete harness of gold.

"Moreover, two other young men appeared before him, notable in strength, excellent in beauty, and comely in apparel, who stood by him on either side, and scourged him continually and gave him many sore stripes.

"And Heliodorus fell suddenly unto the ground, and was compa.s.sed with great darkness."[4]

[Footnote 4: Maccabees, book ii., chapter iii., verses 25-27.]

[Ill.u.s.tration: HELIODORUS DRIVEN FROM THE TEMPLE _Vatican Palace, Rome_]

In the picture the priests still kneel at the distant altar while the temple treasures are being borne away in heavy chests and jars.

Meanwhile swift retribution overtakes the despoiler. In gallops the mysterious gold-armored horseman, his prancing steed crushing the prostrate Heliodorus under his forefeet. On rush the two celestial avengers, springing through the air in great flying leaps. Their feet do not touch the ground as, with outspread arms and wind-blown hair, they bound lightly forward, raising their scourges to drive out the enemy. Heliodorus vainly lifts his spear to save himself; his men are panic-stricken; his plot is undone. And yet in all this the angelic avengers do not touch one of the prostrate or falling figures. Even the horse's hoofs are not planted on Heliodorus. The victory is not won by force, but by the mysterious power of celestial spirits.

Here is the way this picture affected a lover of art who stood before it: "The Scourging of Heliodorus is full of energy, power, and movement. The horse and his rider are irresistible, and the scourging youths, terrible as embodied lightning; mortal weapons and mortal muscles are powerless as infancy before such supernatural energies.

Like flax before the flame--like leaves before the storm--the strong man and his attendants are consumed and borne away."

There is an interesting contrast in this great picture, for while all this terrible action is going on at one side, one sees in an opposite part a group of women and children, looking on with astonishment and alarm. Near by is a figure carried in a chair on the shoulders of strong men. This figure is Pope Julius II, and the reason why Raphael introduced him into the painting is as follows:--

Julius was a warlike Pope who had expelled the enemies of the church from the Papal territories and enlarged the boundaries of these territories. He was also a great patron of the arts. He called on Raphael to make designs for this chamber which should represent the miraculous deliverance of the church from her secular foes; and as he was regarded as the chief instrument in the victory, Raphael made him present at this Expulsion of Heliodorus.

Not only the walls of the Heliodorus Room are adorned with pictures, but the ceiling also is covered with designs, ill.u.s.trating four Old Testament stories of divine promises to the patriarchs: The Promise of G.o.d to Abraham of a numerous posterity,[5] The Sacrifice of Isaac, Jacob's Dream, Moses and the Burning Bush.

[Footnote 5: Sometimes interpreted as G.o.d appearing to Noah.]

Probably Raphael, who had friends among the cardinals and other learned men of Rome, consulted them as to the selection of subjects for this room. One can trace the thought which binds them all together. On the ceiling we have G.o.d's promises made to his people of old, while the pictures on the walls show how the same watchful Providence delivered the church in later years.

VI

THE LIBERATION OF PETER

On the wall below the design of Jacob's Dream, in the ceiling of this same Heliodorus Room, is the Liberation of Peter, painted above and on each side of a window. The story is taken from the Acts of the Apostles, Herod the king, as the narrative says, "stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also." The story of the imprisonment and liberation of Peter now follows:--

"And when he had apprehended him, he put him in prison, and delivered him to four quarternions of soldiers to keep him; intending after Easter to bring him forth to the people.

Peter therefore was kept in prison; but prayer was made without ceasing of the church unto G.o.d for him.

"And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And behold, the angel of the Lord came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him up, saying, 'Arise up quickly.' And his chains fell off from his hands. And the angel said unto him, 'Gird thyself, and bind on thy sandals.' And so he did. And he saith unto him, 'Cast thy garment about thee, and follow me.' And he went out, and followed him, and wist not that it was true which was done by the angel; but thought he saw a vision."[6]

[Footnote 6: Acts of the Apostles, chapter xii., verses 4-9.]

There is a succession of scenes in this story, and as the window runs up into the wall, it gave Raphael an opportunity to distribute the successive incidents in the three divisions thus formed. Over the window, accordingly, is the scene of the awakening of Peter. The angel, surrounded by a blaze of light, comes and smites the sleeping apostle on the side, but his action also indicates that he raises him and points to the door. Peter is shown bound by two chains, each fastening him to one of the soldiers, who are both asleep at their posts. The bars through which we see the scene are the prison bars.

At the right of the window, the angel is shown leading Peter past the guards, who are asleep on the steps. The prison is indicated by the thick wall and solid masonry, by the side of which the two figures are pa.s.sing. The soldiers by their att.i.tude show how sound asleep they are,--one stretched out at half length, trying to look as if he were awake, the other with his head fallen forward, and his hands clasped over his shield.

[Ill.u.s.tration: THE LIBERATION OF PETER _Vatican Palace, Rome_]

In both of these scenes, the apostle is marked by the sign of the nimbus, which we saw in the first picture, the Madonna of the Chair. But if you look narrowly, you will see that Raphael has added that other sign by which Peter is distinguished. He carries a great key. The reason is to be found in the words of our Lord to him as recorded in the Gospel of Matthew, the sixteenth chapter and nineteenth verse. The key is a most fitting symbol here, for it seems to imply that the apostle is himself opening the gates of his prison house. The angel holds his hand, as an older person might lead a child in the dark. Peter is too dazed to know what has really happened.

On the left is depicted the moment when the guards are awakened and discover that their prisoner has escaped. It is an animated scene ill.u.s.trating the simple words of the gospel narrative: "Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter." A man with a torch tells by his gesture that something extraordinary has happened, and the one whom he arouses shows by his face and his uplifted hand how startled he is; the light from the torch is too dazzling for another just awakened, and the last of all appears to be the one whom we saw asleep over his shield.

Even in this very inadequate copy of a great painting, we can see what is the n.o.blest and most pervading beauty. It is the treatment of light. The angel appears in the compartment over the window in a blaze of light, and this light illuminates all the other figures. So it is in the right-hand division, and Peter especially shows it, for the side away from the angel is scarcely to be made out in the gloom. In the left-hand division, the torch, the moon struggling through the clouds, and the breaking of the dawn diffuse a light over the whole scene.

It is as if Raphael meant to make it clear that the supernatural light from the angel was brighter and more intense than the light which falls from natural means. Thus the Liberation of Peter, like the Expulsion of Heliodorus, keeps in mind the power of the divine over the human. Some have thought, besides, that Raphael had in his thought the recent delivery from captivity of Leo X., the Pope who succeeded Pope Julius II., for the decoration of the Heliodorus Room was done successively under these two popes.