The effort made by Elstir to strip himself, when face to face with reality, of every intellectual concept, was all the more admirable in that this man who, before sitting down to paint, made himself deliberately ignorant, forgot, in his honesty of purpose, everything that he knew, since what one knows ceases to exist by itself, had in reality an exceptionally cultivated mind. When I confessed to him the disappointment that I had felt upon seeing the porch at Balbec: “What!” he had exclaimed, “you were disappointed by the porch! Why, it’s the finest illustrated Bible that the people have ever had. That Virgin, and all the bas-reliefs telling the story of her life, they are the most loving, the most inspired expression of that endless poem of adoration and praise in which the middle ages extolled the glory of the Madonna. If you only knew, side by side with the most scrupulous accuracy in rendering the sacred text, what exquisite ideas the old carver had, what profound thoughts, what delicious poetry!
“A wonderful idea, that great sheet in which the angels are carrying the body of the Virgin, too sacred for them to venture to touch it with their hands”; (I mentioned to him that this theme had been treated also at Saint-André-des-Champs; he had seen photographs of the porch there, and agreed, but pointed out that the bustling activity of those little peasant figures, all hurrying at once towards the Virgin, was not the same thing as the gravity of those two great angels, almost Italian, so springing, so gentle) “the angel who is carrying the Virgin’s soul, to reunite it with her body; in the meeting of the Virgin with Elizabeth, Elizabeth’s gesture when she touches the Virgin’s Womb and marvels to feel that it is great with child; and the bandaged arm of the midwife who had refused, unless she touched, to believe the Immaculate Conception; and the linen cloth thrown by the Virgin to Saint Thomas to give him a proof of the Resurrection; that veil, too, which the Virgin tears from her own bosom to cover the nakedness of her Son, from Whose Side the Church receives in a chalice the Wine of the Sacrament, while, on His other side the Synagogue, whose kingdom is at an end, has its eyes bandaged, holds a half-broken sceptre and lets fall, with the crown that is slipping from its head, the tables of the old law; and the husband who, on the Day of Judgment, as he helps his young wife to rise from her grave, lays her hand against his own heart to reassure her, to prove to her that it is indeed beating, is that such a trumpery idea, do you think, so stale and commonplace? And the angel who is taking away the sun and the moon, henceforth useless, since it is written that the Light of the Cross shall be seven times brighter than the light of the firmament; and the one who is dipping his hand in the water of the Child’s bath, to see whether it is warm enough; and the one emerging from the clouds to place the crown upon the Virgin’s brow, and all the angels who are leaning from the vault of heaven, between the balusters of the New Jerusalem, and throwing up their arms with terror or joy at the sight of the torments of the wicked or the bliss of the elect! For it is all the circles of heaven, a whole gigantic poem full of theology and symbolism that you have before you there. It is fantastic, mad, divine, a thousand times better than anything you will see in Italy, where for that matter this very tympanum has been carefully copied by sculptors with far less genius. There never was a time when genius was universal; that is all nonsense; it would be going beyond the age of gold. The fellow who carved that front, you may make up your mind that he was every bit as great, that he had just as profound ideas as the men you admire most at the present day. I could shew you what I mean if we went there together. There are certain passages from the Office of the Assumption which have been rendered with a subtilty of expression that Redon himself has never equalled.”
This vast celestial vision of which he spoke to me, this gigantic theological poem which, I understood, had been inscribed there in stone, yet when my eyes, big with desire, had opened to gaze upon the front of Balbec church, it was not these things that I had seen. I spoke to him of those great statues of saints, which, mounted on scaffolds, formed a sort of avenue on either side.
“It starts from the mists of antiquity to end in Jesus Christ,” he explained. “You see on one side His ancestors after the spirit, on the other the Kings of Judah, His ancestors after the flesh. All the ages are there. And if you had looked more closely at what you took for scaffolds you would have been able to give names to the figures standing on them. At the feet of Moses you would have recognised the calf of gold, at Abraham’s the ram and at Joseph’s the demon counselling Potiphar’s wife.”
I told him also that I had gone there expecting to find an almost Persian building, and that this had doubtless been one of the chief factors in my disappointment. “Indeed, no,” he assured me, “it is perfectly true. Some parts of it are quite oriental; one of the capitals reproduces so exactly a Persian subject that you cannot account for it by the persistence of Oriental traditions. The carver must have copied some casket brought from the East by explorers.” And he did indeed shew me, later on, the photograph of a capital on which I saw dragons that were almost Chinese devouring one another, but at Balbec this little piece of carving had passed unnoticed by me in the general effect of the building which did not conform to the pattern traced in my mind by the words, ‘an almost Persian church.’
The intellectual pleasures which I enjoyed in this studio did not in the least prevent me from feeling, although they enveloped us as it were in spite of ourselves, the warm polish, the sparkling gloom of the place itself and, through the little window framed in honeysuckle, in the avenue that was quite rustic, the resisting dryness of the sun-parched earth, screened only by the diaphanous gauze woven of distance and of a tree-cast shade. Perhaps the unaccountable feeling of comfort which this summer day was giving me came like a tributary to swell the flood of joy that had surged in me at the sight of Elstir’s Carquethuit Harbour.
I had supposed Elstir to be a modest man, but I realised my mistake on seeing his face cloud with melancholy when, in a little speech of thanks, I uttered the word ‘fame.’ Men who believe that their work will last—as was the case with Elstir—form the habit of placing that work in a period when they themselves will have crumbled into dust. And thus, by obliging them to reflect on their own extinction, the thought of fame saddens them because it is inseparable from the thought of death. I changed the conversation in the hope of driving away the cloud of ambitious melancholy with which unwittingly I had loaded Elstir’s brow. “Some one advised me once,” I began, thinking of the conversation we had had with Legrandin at Combray, as to which I was glad of an opportunity of learning Elstir’s views, “not to visit Brittany, because it would not be wholesome for a mind with a natural tendency to dream.” “Not at all;” he replied. “When the mind has a tendency to dream, it is a mistake to keep dreams away from it, to ration its dreams. So long as you distract your mind from its dreams, it will not know them for what they are; you will always be being taken in by the appearance of things, because you will not have grasped their