Monday's Illustrated Word: "The Justice Trail" by Unknown Writer (in English)

   art by John Severin, ink by Will Elder - Prize Comics Western #v9#2 – Prize, May-June 1950.

 

 

 

 

Letter to Artists by St Pope John Paul II (translated into English)

To all who are passionately dedicated

to the search for new “epiphanies” of beauty

so that through their creative work as artists

they may offer these as gifts to the world.

 

“God saw all that he had made, and it was very good” (Gn 1:31)

 

 

The artist, image of God the Creator

1. None can sense more deeply than you artists, ingenious creators of beauty that you are, something of the pathos with which God at the dawn of creation looked upon the work of his hands. A glimmer of that feeling has shone so often in your eyes when—like the artists of every age—captivated by the hidden power of sounds and words, colours and shapes, you have admired the work of your inspiration, sensing in it some echo of the mystery of creation with which God, the sole creator of all things, has wished in some way to associate you.

That is why it seems to me that there are no better words than the text of Genesis with which to begin my Letter to you, to whom I feel closely linked by experiences reaching far back in time and which have indelibly marked my life. In writing this Letter, I intend to follow the path of the fruitful dialogue between the Church and artists which has gone on unbroken through two thousand years of history, and which still, at the threshold of the Third Millennium, offers rich promise for the future.

In fact, this dialogue is not dictated merely by historical accident or practical need, but is rooted in the very essence of both religious experience and artistic creativity. The opening page of the Bible presents God as a kind of exemplar of everyone who produces a work: the human craftsman mirrors the image of God as Creator. This relationship is particularly clear in the Polish language because of the lexical link between the words stwórca (creator) and twórca (craftsman).

What is the difference between “creator” and “craftsman”? The one who creates bestows being itself, he brings something out of nothing—ex nihilo sui et subiecti, as the Latin puts it—and this, in the strict sense, is a mode of operation which belongs to the Almighty alone. The craftsman, by contrast, uses something that already exists, to which he gives form and meaning. This is the mode of operation peculiar to man as made in the image of God. In fact, after saying that God created man and woman “in his image” (cf. Gn 1:27), the Bible adds that he entrusted to them the task of dominating the earth (cf. Gn 1:28). This was the last day of creation (cf. Gn 1:28-31). On the previous days, marking as it were the rhythm of the birth of the cosmos, Yahweh had created the universe. Finally he created the human being, the noblest fruit of his design, to whom he subjected the visible world as a vast field in which human inventiveness might assert itself.

God therefore called man into existence, committing to him the craftsman's task. Through his “artistic creativity” man appears more than ever “in the image of God”, and he accomplishes this task above all in shaping the wondrous “material” of his own humanity and then exercising creative dominion over the universe which surrounds him. With loving regard, the divine Artist passes on to the human artist a spark of his own surpassing wisdom, calling him to share in his creative power. Obviously, this is a sharing which leaves intact the infinite distance between the Creator and the creature, as Cardinal Nicholas of Cusa made clear: “Creative art, which it is the soul's good fortune to entertain, is not to be identified with that essential art which is God himself, but is only a communication of it and a share in it”.(1)

That is why artists, the more conscious they are of their “gift”, are led all the more to see themselves and the whole of creation with eyes able to contemplate and give thanks, and to raise to God a hymn of praise. This is the only way for them to come to a full understanding of themselves, their vocation and their mission.

 

The special vocation of the artist

2. Not all are called to be artists in the specific sense of the term. Yet, as Genesis has it, all men and women are entrusted with the task of crafting their own life: in a certain sense, they are to make of it a work of art, a masterpiece.

It is important to recognize the distinction, but also the connection, between these two aspects of human activity. The distinction is clear. It is one thing for human beings to be the authors of their own acts, with responsibility for their moral value; it is another to be an artist, able, that is, to respond to the demands of art and faithfully to accept art's specific dictates.(2) This is what makes the artist capable of producing objects, but it says nothing as yet of his moral character. We are speaking not of moulding oneself, of forming one's own personality, but simply of actualizing one's productive capacities, giving aesthetic form to ideas conceived in the mind.

The distinction between the moral and artistic aspects is fundamental, but no less important is the connection between them. Each conditions the other in a profound way. In producing a work, artists express themselves to the point where their work becomes a unique disclosure of their own being, of what they are and of how they are what they are. And there are endless examples of this in human history. In shaping a masterpiece, the artist not only summons his work into being, but also in some way reveals his own personality by means of it. For him art offers both a new dimension and an exceptional mode of expression for his spiritual growth. Through his works, the artist speaks to others and communicates with them. The history of art, therefore, is not only a story of works produced but also a story of men and women. Works of art speak of their authors; they enable us to know their inner life, and they reveal the original contribution which artists offer to the history of culture.

 

The artistic vocation in the service of beauty

3. A noted Polish poet, Cyprian Norwid, wrote that “beauty is to enthuse us for work, and work is to raise us up”.(3)

 

The theme of beauty is decisive for a discourse on art. It was already present when I stressed God's delighted gaze upon creation. In perceiving that all he had created was good, God saw that it was beautiful as well.(4) The link between good and beautiful stirs fruitful reflection. In a certain sense, beauty is the visible form of the good, just as the good is the metaphysical condition of beauty. This was well understood by the Greeks who, by fusing the two concepts, coined a term which embraces both: kalokagathía, or beauty-goodness. On this point Plato writes: “The power of the Good has taken refuge in the nature of the Beautiful”.(5)

It is in living and acting that man establishes his relationship with being, with the truth and with the good. The artist has a special relationship to beauty. In a very true sense it can be said that beauty is the vocation bestowed on him by the Creator in the gift of “artistic talent”. And, certainly, this too is a talent which ought to be made to bear fruit, in keeping with the sense of the Gospel parable of the talents (cf. Mt 25:14-30).

Here we touch on an essential point. Those who perceive in themselves this kind of divine spark which is the artistic vocation—as poet, writer, sculptor, architect, musician, actor and so on—feel at the same time the obligation not to waste this talent but to develop it, in order to put it at the service of their neighbour and of humanity as a whole.

 

The artist and the common good

4. Society needs artists, just as it needs scientists, technicians, workers, professional people, witnesses of the faith, teachers, fathers and mothers, who ensure the growth of the person and the development of the community by means of that supreme art form which is “the art of education”. Within the vast cultural panorama of each nation, artists have their unique place. Obedient to their inspiration in creating works both worthwhile and beautiful, they not only enrich the cultural heritage of each nation and of all humanity, but they also render an exceptional social service in favour of the common good.

The particular vocation of individual artists decides the arena in which they serve and points as well to the tasks they must assume, the hard work they must endure and the responsibility they must accept. Artists who are conscious of all this know too that they must labour without allowing themselves to be driven by the search for empty glory or the craving for cheap popularity, and still less by the calculation of some possible profit for themselves. There is therefore an ethic, even a “spirituality” of artistic service, which contributes in its way to the life and renewal of a people. It is precisely this to which Cyprian Norwid seems to allude in declaring that “beauty is to enthuse us for work, and work is to raise us up”.

 

Art and the mystery of the Word made flesh

5. The Law of the Old Testament explicitly forbids representation of the invisible and ineffable God by means of “graven or molten image” (Dt 27:15), because God transcends every material representation: “I am who I am” (Ex 3:14). Yet in the mystery of the Incarnation, the Son of God becomes visible in person: “When the fullness of time had come, God sent forth his Son born of woman” (Gal 4:4). God became man in Jesus Christ, who thus becomes “the central point of reference for an understanding of the enigma of human existence, the created world and God himself”.(6)

This prime epiphany of “God who is Mystery” is both an encouragement and a challenge to Christians, also at the level of artistic creativity. From it has come a flowering of beauty which has drawn its sap precisely from the mystery of the Incarnation. In becoming man, the Son of God has introduced into human history all the evangelical wealth of the true and the good, and with this he has also unveiled a new dimension of beauty, of which the Gospel message is filled to the brim.

Sacred Scripture has thus become a sort of “immense vocabulary” (Paul Claudel) and “iconographic atlas” (Marc Chagall), from which both Christian culture and art have drawn. The Old Testament, read in the light of the New, has provided endless streams of inspiration. From the stories of the Creation and sin, the Flood, the cycle of the Patriarchs, the events of the Exodus to so many other episodes and characters in the history of salvation, the biblical text has fired the imagination of painters, poets, musicians, playwrights and film-makers. A figure like Job, to take but one example, with his searing and ever relevant question of suffering, still arouses an interest which is not just philosophical but literary and artistic as well. And what should we say of the New Testament? From the Nativity to Golgotha, from the Transfiguration to the Resurrection, from the miracles to the teachings of Christ, and on to the events recounted in the Acts of the Apostles or foreseen by the Apocalypse in an eschatological key, on countless occasions the biblical word has become image, music and poetry, evoking the mystery of “the Word made flesh” in the language of art.

In the history of human culture, all of this is a rich chapter of faith and beauty. Believers above all have gained from it in their experience of prayer and Christian living. Indeed for many of them, in times when few could read or write, representations of the Bible were a concrete mode of catechesis.(7) But for everyone, believers or not, the works of art inspired by Scripture remain a reflection of the unfathomable mystery which engulfs and inhabits the world.

 

A fruitful alliance between the Gospel and art

6. Every genuine artistic intuition goes beyond what the senses perceive and, reaching beneath reality's surface, strives to interpret its hidden mystery. The intuition itself springs from the depths of the human soul, where the desire to give meaning to one's own life is joined by the fleeting vision of beauty and of the mysterious unity of things. All artists experience the unbridgeable gap which lies between the work of their hands, however successful it may be, and the dazzling perfection of the beauty glimpsed in the ardour of the creative moment: what they manage to express in their painting, their sculpting, their creating is no more than a glimmer of the splendour which flared for a moment before the eyes of their spirit.

Believers find nothing strange in this: they know that they have had a momentary glimpse of the abyss of light which has its original wellspring in God. Is it in any way surprising that this leaves the spirit overwhelmed as it were, so that it can only stammer in reply? True artists above all are ready to acknowledge their limits and to make their own the words of the Apostle Paul, according to whom “God does not dwell in shrines made by human hands” so that “we ought not to think that the Deity is like gold or silver or stone, a representation by human art and imagination” (Acts 17:24, 29). If the intimate reality of things is always “beyond” the powers of human perception, how much more so is God in the depths of his unfathomable mystery!

The knowledge conferred by faith is of a different kind: it presupposes a personal encounter with God in Jesus Christ. Yet this knowledge too can be enriched by artistic intuition. An eloquent example of aesthetic contemplation sublimated in faith are, for example, the works of Fra Angelico. No less notable in this regard is the ecstatic lauda, which Saint Francis of Assisi twice repeats in the chartula which he composed after receiving the stigmata of Christ on the mountain of La Verna: “You are beauty... You are beauty!”.(8) Saint Bonaventure comments: “In things of beauty, he contemplated the One who is supremely beautiful, and, led by the footprints he found in creatures, he followed the Beloved everywhere”.(9)

A corresponding approach is found in Eastern spirituality where Christ is described as “the supremely Beautiful, possessed of a beauty above all the children of earth”.(10) Macarius the Great speaks of the transfiguring and liberating beauty of the Risen Lord in these terms: “The soul which has been fully illumined by the unspeakable beauty of the glory shining on the countenance of Christ overflows with the Holy Spirit... it is all eye, all light, all countenance”.(11)

Every genuine art form in its own way is a path to the inmost reality of man and of the world. It is therefore a wholly valid approach to the realm of faith, which gives human experience its ultimate meaning. That is why the Gospel fullness of truth was bound from the beginning to stir the interest of artists, who by their very nature are alert to every “epiphany” of the inner beauty of things.

 

The origins

7. The art which Christianity encountered in its early days was the ripe fruit of the classical world, articulating its aesthetic canons and embodying its values. Not only in their way of living and thinking, but also in the field of art, faith obliged Christians to a discernment which did not allow an uncritical acceptance of this heritage. Art of Christian inspiration began therefore in a minor key, strictly tied to the need for believers to contrive Scripture-based signs to express both the mysteries of faith and a “symbolic code” by which they could distinguish and identify themselves, especially in the difficult times of persecution. Who does not recall the symbols which marked the first appearance of an art both pictorial and plastic? The fish, the loaves, the shepherd: in evoking the mystery, they became almost imperceptibly the first traces of a new art.

When the Edict of Constantine allowed Christians to declare themselves in full freedom, art became a privileged means for the expression of faith. Majestic basilicas began to appear, and in them the architectural canons of the pagan world were reproduced and at the same time modified to meet the demands of the new form of worship. How can we fail to recall at least the old Saint Peter's Basilica and the Basilica of Saint John Lateran, both funded by Constantine himself? Or Constantinople's Hagia Sophia built by Justinian, with its splendours of Byzantine art?

While architecture designed the space for worship, gradually the need to contemplate the mystery and to present it explicitly to the simple people led to the early forms of painting and sculpture. There appeared as well the first elements of art in word and sound. Among the many themes treated by Augustine we find De Musica; and Hilary of Poitiers, Ambrose, Prudentius, Ephrem the Syrian, Gregory of Nazianzus and Paulinus of Nola, to mention but a few, promoted a Christian poetry which was often of high quality not just as theology but also as literature. Their poetic work valued forms inherited from the classical authors, but was nourished by the pure sap of the Gospel, as Paulinus of Nola put it succinctly: “Our only art is faith and our music Christ”.(12) A little later, Gregory the Great compiled the Antiphonarium and thus laid the ground for the organic development of that most original sacred music which takes its name from him. Gregorian chant, with its inspired modulations, was to become down the centuries the music of the Church's faith in the liturgical celebration of the sacred mysteries. The “beautiful” was thus wedded to the “true”, so that through art too souls might be lifted up from the world of the senses to the eternal.

Along this path there were troubled moments. Precisely on the issue of depicting the Christian mystery, there arose in the early centuries a bitter controversy known to history as “the iconoclast crisis”. Sacred images, which were already widely used in Christian devotion, became the object of violent contention. The Council held at Nicaea in 787, which decreed the legitimacy of images and their veneration, was a historic event not just for the faith but for culture itself. The decisive argument to which the Bishops appealed in order to settle the controversy was the mystery of the Incarnation: if the Son of God had come into the world of visible realities—his humanity building a bridge between the visible and the invisible— then, by analogy, a representation of the mystery could be used, within the logic of signs, as a sensory evocation of the mystery. The icon is venerated not for its own sake, but points beyond to the subject which it represents.(13)

 

The Middle Ages

8. The succeeding centuries saw a great development of Christian art. In the East, the art of the icon continued to flourish, obeying theological and aesthetic norms charged with meaning and sustained by the conviction that, in a sense, the icon is a sacrament. By analogy with what occurs in the sacraments, the icon makes present the mystery of the Incarnation in one or other of its aspects. That is why the beauty of the icon can be best appreciated in a church where in the shadows burning lamps stir infinite flickerings of light. As Pavel Florensky has written: “By the flat light of day, gold is crude, heavy, useless, but by the tremulous light of a lamp or candle it springs to life and glitters in sparks beyond counting—now here, now there, evoking the sense of other lights, not of this earth, which fill the space of heaven”.(14)

In the West, artists start from the most varied viewpoints, depending also on the underlying convictions of the cultural world of their time. The artistic heritage built up over the centuries includes a vast array of sacred works of great inspiration, which still today leave the observer full of admiration. In the first place, there are the great buildings for worship, in which the functional is always wedded to the creative impulse inspired by a sense of the beautiful and an intuition of the mystery. From here came the various styles well known in the history of art. The strength and simplicity of the Romanesque, expressed in cathedrals and abbeys, slowly evolved into the soaring splendours of the Gothic. These forms portray not only the genius of an artist but the soul of a people. In the play of light and shadow, in forms at times massive, at times delicate, structural considerations certainly come into play, but so too do the tensions peculiar to the experience of God, the mystery both “awesome” and “alluring”. How is one to summarize with a few brief references to each of the many different art forms, the creative power of the centuries of the Christian Middle Ages? An entire culture, albeit with the inescapable limits of all that is human, had become imbued with the Gospel; and where theology produced the Summa of Saint Thomas, church art moulded matter in a way which led to adoration of the mystery, and a wonderful poet like Dante Alighieri could compose “the sacred poem, to which both heaven and earth have turned their hand”,(15) as he himself described the Divine Comedy.

 

Humanism and the Renaissance

9. The favourable cultural climate that produced the extraordinary artistic flowering of Humanism and the Renaissance also had a significant impact on the way in which the artists of the period approached the religious theme. Naturally, their inspiration, like their style, varied greatly, at least among the best of them. But I do not intend to repeat things which you, as artists, know well. Writing from this Apostolic Palace, which is a mine of masterpieces perhaps unique in the world, I would rather give voice to the supreme artists who in this place lavished the wealth of their genius, often charged with great spiritual depth. From here can be heard the voice of Michelangelo who in the Sistine Chapel has presented the drama and mystery of the world from the Creation to the Last Judgement, giving a face to God the Father, to Christ the Judge, and to man on his arduous journey from the dawn to the consummation of history. Here speaks the delicate and profound genius of Raphael, highlighting in the array of his paintings, and especially in the “Dispute” in the Room of the Signatura, the mystery of the revelation of the Triune God, who in the Eucharist befriends man and sheds light on the questions and expectations of human intelligence. From this place, from the majestic Basilica dedicated to the Prince of the Apostles, from the Colonnade which spreads out from it like two arms open to welcome the whole human family, we still hear Bramante, Bernini, Borromini, Maderno, to name only the more important artists, all rendering visible the perception of the mystery which makes of the Church a universally hospitable community, mother and travelling companion to all men and women in their search for God.

This extraordinary complex is a remarkably powerful expression of sacred art, rising to heights of imperishable aesthetic and religious excellence. What has characterized sacred art more and more, under the impulse of Humanism and the Renaissance, and then of successive cultural and scientific trends, is a growing interest in everything human, in the world, and in the reality of history. In itself, such a concern is not at all a danger for Christian faith, centred on the mystery of the Incarnation and therefore on God's valuing of the human being. The great artists mentioned above are a demonstration of this. Suffice it to think of the way in which Michelangelo represents the beauty of the human body in his painting and sculpture.(16)

Even in the changed climate of more recent centuries, when a part of society seems to have become indifferent to faith, religious art has continued on its way. This can be more widely appreciated if we look beyond the figurative arts to the great development of sacred music through this same period, either composed for the liturgy or simply treating religious themes. Apart from the many artists who made sacred music their chief concern—how can we forget Pier Luigi da Palestrina, Orlando di Lasso, Tomás Luis de Victoria?—it is also true that many of the great composers—from Handel to Bach, from Mozart to Schubert, from Beethoven to Berlioz, from Liszt to Verdi—have given us works of the highest inspiration in this field.

 

Towards a renewed dialogue

10. It is true nevertheless that, in the modern era, alongside this Christian humanism which has continued to produce important works of culture and art, another kind of humanism, marked by the absence of God and often by opposition to God, has gradually asserted itself. Such an atmosphere has sometimes led to a separation of the world of art and the world of faith, at least in the sense that many artists have a diminished interest in religious themes.

You know, however, that the Church has not ceased to nurture great appreciation for the value of art as such. Even beyond its typically religious expressions, true art has a close affinity with the world of faith, so that, even in situations where culture and the Church are far apart, art remains a kind of bridge to religious experience. In so far as it seeks the beautiful, fruit of an imagination which rises above the everyday, art is by its nature a kind of appeal to the mystery. Even when they explore the darkest depths of the soul or the most unsettling aspects of evil, artists give voice in a way to the universal desire for redemption.

It is clear, therefore, why the Church is especially concerned for the dialogue with art and is keen that in our own time there be a new alliance with artists, as called for by my revered predecessor Paul VI in his vibrant speech to artists during a special meeting he had with them in the Sistine Chapel on 7 May 1964.(17) From such cooperation the Church hopes for a renewed “epiphany” of beauty in our time and apt responses to the particular needs of the Christian community.

 

In the spirit of the Second Vatican Council

11. The Second Vatican Council laid the foundation for a renewed relationship between the Church and culture, with immediate implications for the world of art. This is a relationship offered in friendship, openness and dialogue. In the Pastoral Constitution Gaudium et Spes, the Fathers of the Council stressed “the great importance” of literature and the arts in human life: “They seek to probe the true nature of man, his problems and experiences, as he strives to know and perfect himself and the world, to discover his place in history and the universe, to portray his miseries and joys, his needs and strengths, with a view to a better future”.(18)

On this basis, at the end of the Council the Fathers addressed a greeting and an appeal to artists: “This world—they said—in which we live needs beauty in order not to sink into despair. Beauty, like truth, brings joy to the human heart and is that precious fruit which resists the erosion of time, which unites generations and enables them to be one in admiration!”.(19) In this spirit of profound respect for beauty, the Constitution on the Sacred Liturgy Sacrosanctum Concilium recalled the historic friendliness of the Church towards art and, referring more specifically to sacred art, the “summit” of religious art, did not hesitate to consider artists as having “a noble ministry” when their works reflect in some way the infinite beauty of God and raise people's minds to him.(20) Thanks also to the help of artists “the knowledge of God can be better revealed and the preaching of the Gospel can become clearer to the human mind”.(21) In this light, it comes as no surprise when Father Marie Dominique Chenu claims that the work of the historian of theology would be incomplete if he failed to give due attention to works of art, both literary and figurative, which are in their own way “not only aesthetic representations, but genuine 'sources' of theology”.(22)

 

The Church needs art

12. In order to communicate the message entrusted to her by Christ, the Church needs art. Art must make perceptible, and as far as possible attractive, the world of the spirit, of the invisible, of God. It must therefore translate into meaningful terms that which is in itself ineffable. Art has a unique capacity to take one or other facet of the message and translate it into colours, shapes and sounds which nourish the intuition of those who look or listen. It does so without emptying the message itself of its transcendent value and its aura of mystery.

The Church has need especially of those who can do this on the literary and figurative level, using the endless possibilities of images and their symbolic force. Christ himself made extensive use of images in his preaching, fully in keeping with his willingness to become, in the Incarnation, the icon of the unseen God.

The Church also needs musicians. How many sacred works have been composed through the centuries by people deeply imbued with the sense of the mystery! The faith of countless believers has been nourished by melodies flowing from the hearts of other believers, either introduced into the liturgy or used as an aid to dignified worship. In song, faith is experienced as vibrant joy, love, and confident expectation of the saving intervention of God.

The Church needs architects, because she needs spaces to bring the Christian people together and celebrate the mysteries of salvation. After the terrible destruction of the last World War and the growth of great cities, a new generation of architects showed themselves adept at responding to the exigencies of Christian worship, confirming that the religious theme can still inspire architectural design in our own day. Not infrequently these architects have constructed churches which are both places of prayer and true works of art.

 

Does art need the Church?

13. The Church therefore needs art. But can it also be said that art needs the Church? The question may seem like a provocation. Yet, rightly understood, it is both legitimate and profound. Artists are constantly in search of the hidden meaning of things, and their torment is to succeed in expressing the world of the ineffable. How then can we fail to see what a great source of inspiration is offered by that kind of homeland of the soul that is religion? Is it not perhaps within the realm of religion that the most vital personal questions are posed, and answers both concrete and definitive are sought?

In fact, the religious theme has been among those most frequently treated by artists in every age. The Church has always appealed to their creative powers in interpreting the Gospel message and discerning its precise application in the life of the Christian community. This partnership has been a source of mutual spiritual enrichment. Ultimately, it has been a great boon for an understanding of man, of the authentic image and truth of the person. The special bond between art and Christian revelation has also become evident. This does not mean that human genius has not found inspiration in other religious contexts. It is enough to recall the art of the ancient world, especially Greek and Roman art, or the art which still flourishes in the very ancient civilizations of the East. It remains true, however, that because of its central doctrine of the Incarnation of the Word of God, Christianity offers artists a horizon especially rich in inspiration. What an impoverishment it would be for art to abandon the inexhaustible mine of the Gospel!

 

An appeal to artists

14. With this Letter, I turn to you, the artists of the world, to assure you of my esteem and to help consolidate a more constructive partnership between art and the Church. Mine is an invitation to rediscover the depth of the spiritual and religious dimension which has been typical of art in its noblest forms in every age. It is with this in mind that I appeal to you, artists of the written and spoken word, of the theatre and music, of the plastic arts and the most recent technologies in the field of communication. I appeal especially to you, Christian artists: I wish to remind each of you that, beyond functional considerations, the close alliance that has always existed between the Gospel and art means that you are invited to use your creative intuition to enter into the heart of the mystery of the Incarnate God and at the same time into the mystery of man.

Human beings, in a certain sense, are unknown to themselves. Jesus Christ not only reveals God, but “fully reveals man to man”.(23) In Christ, God has reconciled the world to himself. All believers are called to bear witness to this; but it is up to you, men and women who have given your lives to art, to declare with all the wealth of your ingenuity that in Christ the world is redeemed: the human person is redeemed, the human body is redeemed, and the whole creation which, according to Saint Paul, “awaits impatiently the revelation of the children of God” (Rom 8:19), is redeemed. The creation awaits the revelation of the children of God also through art and in art. This is your task. Humanity in every age, and even today, looks to works of art to shed light upon its path and its destiny.

 

The Creator Spirit and artistic inspiration

15. Often in the Church there resounds the invocation to the Holy Spirit: Veni, Creator Spiritus... – “Come, O Creator Spirit, visit our minds, fill with your grace the hearts you have created”.(24)

The Holy Spirit, “the Breath” (ruah), is the One referred to already in the Book of Genesis: “The earth was without form and void, and darkness was on the face of the deep; and the Spirit of God was moving over the face of the waters” (1:2). What affinity between the words “breath - breathing” and “inspiration”! The Spirit is the mysterious Artist of the universe. Looking to the Third Millennium, I would hope that all artists might receive in abundance the gift of that creative inspiration which is the starting-point of every true work of art.

 

Dear artists, you well know that there are many impulses which, either from within or from without, can inspire your talent. Every genuine inspiration, however, contains some tremor of that “breath” with which the Creator Spirit suffused the work of creation from the very beginning. Overseeing the mysterious laws governing the universe, the divine breath of the Creator Spirit reaches out to human genius and stirs its creative power. He touches it with a kind of inner illumination which brings together the sense of the good and the beautiful, and he awakens energies of mind and heart which enable it to conceive an idea and give it form in a work of art. It is right then to speak, even if only analogically, of “moments of grace”, because the human being is able to experience in some way the Absolute who is utterly beyond.

 

The “Beauty” that saves

16. On the threshold of the Third Millennium, my hope for all of you who are artists is that you will have an especially intense experience of creative inspiration. May the beauty which you pass on to generations still to come be such that it will stir them to wonder! Faced with the sacredness of life and of the human person, and before the marvels of the universe, wonder is the only appropriate attitude.

From this wonder there can come that enthusiasm of which Norwid spoke in the poem to which I referred earlier. People of today and tomorrow need this enthusiasm if they are to meet and master the crucial challenges which stand before us. Thanks to this enthusiasm, humanity, every time it loses its way, will be able to lift itself up and set out again on the right path. In this sense it has been said with profound insight that “beauty will save the world”.(25)

Beauty is a key to the mystery and a call to transcendence. It is an invitation to savour life and to dream of the future. That is why the beauty of created things can never fully satisfy. It stirs that hidden nostalgia for God which a lover of beauty like Saint Augustine could express in incomparable terms: “Late have I loved you, beauty so old and so new: late have I loved you!”.(26)

Artists of the world, may your many different paths all lead to that infinite Ocean of beauty where wonder becomes awe, exhilaration, unspeakable joy.

May you be guided and inspired by the mystery of the Risen Christ, whom the Church in these days contemplates with joy.

May the Blessed Virgin Mary be with you always: she is the “tota pulchra” portrayed by countless artists, whom Dante contemplates among the splendours of Paradise as “beauty that was joy in the eyes of all the other saints”.(27)

“From chaos there rises the world of the spirit”. These words of Adam Mickiewicz, written at a time of great hardship for his Polish homeland,(28) prompt my hope for you: may your art help to affirm that true beauty which, as a glimmer of the Spirit of God, will transfigure matter, opening the human soul to the sense of the eternal.

 

With my heartfelt good wishes!

 

From the Vatican, 4 April 1999, Easter Sunday.

 

 

POPE JOHN PAUL II

 

 

(1) Dialogus de Ludo Globi, lib. II: Philosophisch-Theologische Schriften, Vienna 1967, III, p. 332.

(2) The moral virtues, and among them prudence in particular, allow the subject to act in harmony with the criterion of moral good and evil: according to recta ratio agibilium (the right criterion of action). Art, however, is defined by philosophy as recta ratio factibilium (the right criterion of production).

(3) Promethidion, Bogumil, vv. 185-186: Pisma wybrane, Warsaw 1968, vol. 2, p. 216.

(4) The Greek translation of the Septuagint expresses this well in rendering the Hebrew term t(o-)b (good) as kalón (beautiful).

(5) Philebus, 65 A.

(6) JOHN PAUL II, Encyclical Letter Fides et Ratio (14 September 1998), 80: AAS 91 (1999), 67.

(7) This pedagogical principle was given authoritative formulation by Saint Gregory the Great in a letter of 599 to Serenus, Bishop of Marseilles: “Painting is employed in churches so that those who cannot read or write may at least read on the walls what they cannot decipher on the page”, Epistulae, IX, 209: CCL 140A, 1714.

(8) Lodi di Dio Altissimo, vv. 7 and 10: Fonti Francescane, No. 261, Padua 1982, p. 177.

(9) Legenda Maior, IX, 1: Fonti Francesane, No. 1162, loc. cit., p. 911.

(10) Enkomia of the Orthós of the Holy and Great Saturday.

(11) Homily I, 2: PG 34, 451.

(12) “At nobis ars una fides et musica Christus”: Carmen 20, 31: CCL 203, 144.

(13) Cf. JOHN PAUL II, Apostolic Letter Duodecimum Saeculum (4 December 1987), 8-9: AAS 80 (1988), pp. 247-249.

(14) La prospettiva rovesciata ed altri scritti, Rome 1984, p. 63.

(15) Paradiso XXV, 1-2.

(16) Cf. JOHN PAUL II, Homily at the Mass for the Conclusion of the Restoration of Michelangelo's Frescoes in the Sistine Chapel, 8 April 1994: Insegnamenti, XVII, 1 (1994), 899-904.

(17) Cf. AAS 56 (1964), 438-444.

(18) No. 62.

(19) Message to Artists, 8 December 1965: AAS 58 (1966), 13.

(20) Cf. No. 122.

(21) SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution Gaudium et Spes, 62.

(22) La teologia nel XII secolo, Milan 1992, p. 9.

(23) SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.

(24) Hymn at Vespers on Pentecost.

(25) F. DOSTOYEVSKY, The Idiot, Part III, chap. 5.

(26) Sero te amavi! Pulchritudo tam antiqua et tam nova, sero te amavi!: Confessions, 10, 27: CCL 27, 251.

(27) Paradiso XXXI, 134-135.

(28) Oda do mlodosci, v. 69: Wybór poezji, Wroclaw 1986, vol. 1, p. 63.

Friday's Sung Word: "Eu Vou pra Vila" by Noel Rosa (in Portuguese)

Não tenho medo de bamba
Na roda do samba
Eu sou bacharel
(Sou bacharel)
Andando pela batucada
Onde eu vi gente levada
Foi lá em Vila Isabel...

Na Pavuna tem turuna
Na Gamboa gente boa
(Eu vou pra Vila)
Aonde o samba é da coroa.
Já saí de Piedade
Já mudei de Cascadura
(Eu vou pra Vila)
Pois quem é bom não se mistura

Quando eu me formei no samba
Recebi uma medalha
(Eu vou pra Vila)
Pro samba do chapéu de palha.
A polícia em toda a zona
Proibiu a batucada
Eu vou pra Vila
Onde a polícia é camarada.

 

You can listen "Eu Vou pra Vila" sung by the Bando de Tangarás and Almirante here.

Thursday's Serial: "The Pentamerone, or the Story of Stories, Fun For The Little Ones” by Giambattista Basile. (tanslated into English by John Edward Taylor) - IX

 FIFTH DAY.

 

Already had the birds related to the ambassadress of the Sun all the tricks and intrigues that had been perpetrated during the night, when the Prince Taddeo and the Princess Lucia repaired early in the morning to the accustomed spot, where nine women out of the ten were already assembled. Then the Prince inquired why Jacova had not come; and on being told that she had taken a cold in her head, he commanded that another woman should be found to supply her place. So they summoned Zoza, who lived opposite to the royal palace; and she was received by Taddeo with great compliments, both on account of the obligations he owed her and the affection he felt for her.

Then the women all gathered flowers, one blossoming mint, another spikenard, another the five-leaved rue, in short one this plant and another that. And one made herself a garland as if she were going to recite a farce, another a nosegay, a third stuck a full-blown rose in her bosom, a fourth put a variegated carnation in her mouth. But as it wanted nearly four hours to midday, the Prince commanded, in order to pass the time pleasantly till dinner, that some game should be played for the amusement of his wife: and giving the hint to Cola Jacovo the carver, a man of great ingenuity, Cola, as if he had a pocketful of inventions, quickly found one, saying, "Those pleasures, my lord, have ever been insipid which are not connected with some object of usefulness; entertainments and evening parties were not invented for useless pleasure, but rather for pleasurable profit; for this kind of amusement not only affords pastime, but the wits are sharpened and rendered quick in determining and answering the questions put; and this is just the case with that game of games which is played in the following manner. I will propose some game to one of these ladies, who, without taking thought, has to tell me instantly that it does not please her, and the reason why; and she who hesitates to reply, or replies in an inappropriate manner, has to pay a forfeit, which the Princess shall appoint. So, to start the game, I should like to play with Signora Zeza a hand at trumps for half a crown." And Zeza instantly replied, "I'll not play at that, for I am no robber."

"Bravo!" said Taddeo; "for he who robs is too often a knave of trumps."

"Well, then," replied Cola Jacovo, "Signora Cecca will play with me a game at Bankrupt."—"You'll not catch me at that," answered Cecca, "for I am no merchant."

"She is right," said Taddeo, "for that game is made for them."

"At all events, Signora Popa," continued Cola Jacovo, "let us play at 'Twenty-figures', and I'll give you the lead."—"By no means," replied Popa, "for that is a game which flatterers play."

"Spoken like Orlando!" said Taddeo; "for they make twenty and even thirty figures, transforming themselves whenever they like, to put a poor prince in a sack."

"The deuce take it!" continued Cola Jacovo, "I see that the time will pass away without my having any sport, unless Signora Ciulla will play with me the game of 'Call' for a pint of beans."—"Do you take me for a constable?" replied Ciulla: and Taddeo quickly rejoined, "In truth she has said wisely, for it is the business of the sheriffs and constables to call folks to the court."

"Come now. Signora Paola," rejoined Cola Jacovo, "let us play at piquet for a penny."—"Wrong again," replied Paola, "for I am no courtier."

"She's a doctor in woman’s clothes!" answered the Prince; for there is no place where people's reputation is more picked at than in our courts."

"Well," said Cola Jacovo, "I cannot believe that Signora Zoza will refuse my invitation like the rest; she will give me the pleasure of playing with her a game of 'Beg of my neighbour'[1]."—"Eh indeed!" replied Zoza; "that's a game for children."

"A forfeit, a forfeit!" exclaimed Taddeo; "for this is a game which all folks play at, down to old people; and therefore, Signora Lucia, it remains for you to name the punishment."

Then Zoza rising from her seat went and knelt before the Princess, who commanded her by way of penance to sing a Neapolitan Villanella. Whereupon Zoza, calling for the tambourine, whilst the Prince's coachman played on the citern, sang a Canzona, which was listened to with the greatest pleasure, and was finished just as the tables were laid out, on which was spread plenty to eat and drink. When all had eaten their fill and the cloth was removed, the command was given to Cecca to open the conclusion of the Stories, and she began as follows.

 

1.       I have substituted this game, and abridged the whole of this introduction to the Fifth Day.

 

 

THE MONTHS.

It is a saying worthy to be written in letters as big as those on a catafalque, that silence never harmed any one: and let it not be imagined that those slanderers who never speak well of others, but are always cutting and stinging, and pinching and biting, ever gain anything by their malice; for when the bags come to be shaken out, it has always been seen, and is so still, that whilst a good word gains love and profit, slander brings enmity and ruin; and when you shall have heard how this happens, you will say I speak with reason.

Once upon a time there were two brothers,—Cianne, who was as rich as a lord, and Lise, who had barely enough to live upon: but poor as one was in fortune, so pitiful was the other in mind, for he would not have given his brother a farthing were it to save his life; so that poor Lise in despair left his country, and set out to wander over the world. And he wandered on and on, till one wet and cold evening he came to an inn, where he found twelve youths seated around a fire, who when they saw poor Lise benumbed with cold, partly from the severe season and partly from his ragged clothes, invited him to sit down by the fire.

Lise accepted the invitation, for he needed it greatly, and began to warm himself. And as he was warming himself, one of the young men, whose face was such a picture of moroseness as to make you die of affright, said to him, “What think you, countryman, of this weather?”

“What do I think of it?” replied Lise; “I think that all the months of the year perform their duty; but we, who know not what we would have, wish to give laws to Heaven; and wanting to have things our own way, we do not fish deeply enough to the bottom, to find out whether what comes into our fancy be good or evil, useful or hurtful. In winter, when it rains, we want the sun in Leo, and in the month of August the clouds to discharge themselves; not reflecting, that were this the case, the seasons would be turned topsy-turvy, the seed sown would be lost, the crops would be destroyed, the bodies of men would faint away, and Nature would go head over heels. Therefore let us leave Heaven to its own course; for it has made the tree to mitigate with its wood the severity of winter, and with its leaves the heat of summer.”

“You speak like Samson!” said the youth; “but you cannot deny that this month of March, in which we now are, is very impertinent to send all this frost and rain, snow and hail, wind and storm, these fogs and tempests and other troubles, that make one's life a burden.”

“You tell only the ill of this poor month,” replied Lise, “but do not speak of the benefits it yields us; for, by bringing forward the Spring, it commences the production of things, and is alone the cause that the Sun proves the happiness of the present time, by leading him into the house of the Ram.”

The youth was greatly pleased at what Lise said, for he was in truth no other than the month of March itself, who had arrived at that inn with his eleven brothers; and to reward Lise's goodness, who had not even found anything ill to say of a month so sad that the shepherds do not like to mention it, he gave him a beautiful little casket, saying, “Take this, and if you want anything, only ask for it, and opening this box you will see it before you.” Lise thanked the youth, with many expressions of respect, and laying the little box under his head by way of a pillow, he went to sleep.

As soon however as the Sun, with the pencil of his rays, had retouched the dark shadows of Night, Lise took leave of the youths and set out on his way. But he had hardly proceeded fifty steps from the inn, when, opening the casket, he said, “Ah, my friend, I wish I had a litter lined with cloth, and with a little fire inside, that I might travel warm and comfortable through the snow!” No sooner had he uttered the words, than there appeared a litter, with bearers, who lifting him up placed him in it; whereupon he told them to carry him home.

When the hour was come to set the jaws to work, Lise opened the little box and said, “I wish for something to eat.” And instantly there appeared a profusion of the choicest food, and there was such a banquet that ten crowned kings might have feasted on it.

One evening having come to a wood, which did not give admittance to the Sun because he came from suspected places[1], Lise opened the little casket, and said, “I should like to rest tonight on this beautiful spot, where the river is making counterpoint upon the stones as accompaniment to the canto-fermo of the cool breezes.” And instantly there appeared, under an oil-cloth tent, a couch of fine scarlet, with down mattresses, covered with a Spanish counterpane and sheets as light as a feather. Then he asked for something to eat, and in a trice there was set out a sideboard covered with silver and gold, fit for a prince, and under another tent a table was spread with viands, the savoury smell of which extended a hundred miles.

When he had eaten enough, he laid himself down to sleep; and as soon as the Cock, who is the spy of the Sun, announced to his master that the Shades of Night were worn and wearied, and it was now time for him, like a skilful general, to fall upon their rear and make a slaughter of them, Lise opened his little box and said, “I wish to have a handsome dress, for today I shall see my brother, and I should like to make his mouth water.” No sooner said than done: immediately a princely dress of the richest black velvet appeared, with edgings of red camlet and a lining of yellow cloth embroidered all over, which looked like a field of flowers. So dressing himself, Lise got into the litter and soon reached his brother’s house.

When Cianne saw his brother arrive, with all this splendour and luxury, he wished to know what good fortune had befallen him. Then Lise told him of the youths whom he had met in the inn, and of the present they had made him; but he kept to himself his conversation with the youths.

Cianne was now all impatience to get away from his brother, and told him to go and rest himself, as he was no doubt tired: then he started post-haste, and soon arrived at the inn, where, finding the same youths, he fell into chat with them. And when the youth asked him the same question, what he thought of that month of March, Cianne, making a big mouth, said, “Confound the miserable month!—the enemy of the shepherds, which stirs up all the ill-humours and brings sickness to our bodies,—a month of which, whenever we would announce ruin to a man, we say, ‘Go, March has shaved you!’—a month of which, when you want to call a man presumptuous, you say, ‘What cares March?’[2]—a month in short so hateful, that it would be the best fortune for the world, the greatest blessing to the earth, the greatest gain to men, were it excluded from the band of brothers.”

March, who heard himself thus slandered, suppressed his anger till the morning, intending then to reward Cianne for his calumny; and when Cianne wished to depart, he gave him a fine whip, saying to him, “Whenever you wish for anything, only say, ‘Whip, give me a hundred!’ and you shall see pearls strung upon a rush.”

Cianne, thanking the youth, went his way in great haste, not wishing to make trial of the whip until he reached home. But hardly had he set foot in the house, when he went into a secret chamber, intending to hide the money which he expected to receive from the whip. Then he said, “Whip, give me a hundred!” and thereupon the whip gave him more than he looked for, making counterpoint on his legs and face like a musical composer, so that Lise, hearing his cries, came running to the spot; and when he saw that the whip, like a runaway horse, could not stop itself, he opened the little box and brought it to a stand-still. Then he asked Cianne what had happened to him, and upon hearing his story, he told him he had no one to blame but himself; for like a blockhead he alone had caused his own misfortune, acting like the camel, that wanted to have horns and lost its ears; but he bade him mind another time and keep a bridle on his tongue, which was the key that had opened to him the storehouse of misfortune; for if he had spoken well of the youths, he would perhaps have had the same good fortune, especially as to speak well of any one is a merchandise that costs nothing, and usually brings profit that is not expected. In conclusion Lise comforted him, bidding him not seek more wealth than Heaven had given him, for his little casket would suffice to fill the houses of thirty misers, and Cianne should be master of all he possessed, since to the generous man Heaven is treasurer; and he added that, although another brother might have borne Cianne ill-will for the cruelty with which he had treated him in his poverty, yet he reflected that his avarice had been a favourable wind which had brought him to this port, and therefore wished to show himself grateful for the benefit.

When Cianne heard these things, he begged his brother's pardon for his past unkindness, and entering into partnership they enjoyed together their good fortune, and from that time forward Cianne spoke well of everything, however bad it might be; for

 

“The dog that is scalded with hot water, has ever

⁠after a dread of cold water.”

 

When Cecca had finished her story, with which all were extremely pleased, Meneca, who was on thorns to disburden hers, seeing that all present were listening attentively, began as follows.

 

1.       Alluding to the quarantine which ships were subject to coming from the East.—L.

2.       Che ceusa Marzo? I do not understand this.

 

 

 

 

PINTOSMALTO[1].

It has always been more difficult for a man to keep than to get; for in the one case fortune aids, which often assists injustice, but in the other case sense is required. Therefore we frequently find a person deficient in cleverness rise to wealth, and then, from want of sense, roll head over heels to the bottom; as you will see clearly from the story I am going to tell you, if you are quick of understanding.

A merchant once had an only daughter, whom he wished greatly to see married; but as often as he struck this note, he found her a hundred miles off from the desired pitch; for the foolish girl would never consent to marry, and the father was in consequence the most unhappy and miserable man in the world. Now it happened one day that he was going to a fair; so he asked his daughter, who was named Betta, what she would like him to bring her on his return. And she said, "Papa, if you love me, bring me half a hundredweight of Palermo sugar, and as much again of sweet almonds, with four to six bottles of scented water, and a little musk and amber, also forty pearls, two sapphires, a few garnets and rubies, with some gold thread, and above all a trough and a little silver trowel." Her father wondered at this extravagant demand; nevertheless he would not refuse his daughter; so he went to the fair, and on his return brought her all that she had requested.

As soon as Betta received these things, she shut herself up in a chamber, and began to make a great quantity of paste of almonds and sugar, mixed with rose-water and perfumes, and set to work to form a most beautiful youth, making his hairs of gold thread, his eyes of sapphires, his teeth of pearls, his lips of rubies; and she gave him such grace, that speech alone was wanting to him. When she had done all this, having heard say that at the prayers of a certain king of Cyprus[2] a statue had once come to life, she prayed to the goddess of Love so long that at last the statue began to open its eyes; and increasing her prayers, it began to breathe; and after breathing, words came out; and at last disengaging all its limbs, it began to walk.

With a joy far greater than if she had gained a kingdom, Betta embraced and kissed the youth, and taking him by the hand she led him before her father, and said, "My lord and father, you have always told me that you wished to see me married, and in order to please you I have now chosen a husband after my own heart." When her father saw the handsome youth come out of his daughter's room, whom he had not seen enter it, he stood amazed, and at the sight of such beauty, which folks would have paid a halfpenny ahead to gaze at, he consented that the marriage should take place. So a great feast was made, at which, among the other ladies present, there appeared a great unknown queen, who seeing the beauty of Pintosmalto (for that was the name Betta gave him), fell desperately in love with him. Now Pintosmalto, who had only opened his eyes on the wickedness of the world three hours before, and was as innocent as a babe, accompanied the strangers who had come to celebrate his nuptials to the stairs, as his bride had told him; and when he did the same with this queen, she took him by the hand and led him quietly to her coach, drawn by six horses, which stood in the courtyard; then taking him into it, she ordered the coachman to drive off and away to her country, where the simple Pintosmalto, not knowing what had happened, became her husband.

After Betta had waited awhile, in vain expecting Pintosmalto to return, she sent down into the courtyard to see whether he were speaking with any one there; then she sent up on to the roof, to see if he had gone to take fresh air; but finding him nowhere, she directly imagined that, on account of his great beauty, he had been stolen from her. So she ordered the usual proclamations to be made; but at last, as no tidings of him were brought, she formed the resolution to go all the world over in search of him; and dressing herself as a poor girl, she set out on her way. After some months she came to the house of a good old woman, who received her with great kindness; and when she had heard Betta's misfortune, she took compassion on her, and taught her three sayings: the first was, "Tricche varlacche, the house rains!" the second, "Anola tranola, the fountain plays!" the third, "Scatola matola, the sun shines"—telling her to repeat these words whenever she was in trouble, and they would be of good service to her.

Betta wondered greatly at this present of chaff; nevertheless she said to herself, "He who blows into your mouth[3] does not wish to see you dead, and the plant that strikes root does not wither; everything has its use; who knows what good fortune may be contained in these words?" So saying, she thanked the old woman, and set out upon her way. And after a long journey she came to a beautiful city called Round-Mount, where she went straight to the royal palace, and begged for the love of Heaven a little shelter in the stable. So the ladies of the court ordered a small room to be given her on the stairs; and while poor Betta was sitting there, she saw Pintosmalto pass by, whereat her joy was so great that she was on the point of slipping down from the tree of life. But seeing the trouble she was in, Betta wished to make proof of the first saying which the old woman had told her; and no sooner had she repeated the words, "Tricche varlacche, the house rains," than instantly there appeared before her a beautiful little coach of gold set all over with jewels, which ran about the chamber of itself and was a wonder to behold.

When the ladies of the court saw this sight, they went and told the queen, who without loss of time ran to Betta's chamber; and when she saw the beautiful little coach, she asked her whether she would sell it, and offered to give whatever she might demand. But Betta replied that, although she was poor, she would not sell it for all the gold in the world; but if the queen wished for the little coach, she must allow her to pass one night at the door of her husband's chamber.

The queen was amazed at the folly of the poor girl, who although she was all in rags would nevertheless give up such riches for a mere whim; however she resolved to take the good mouthful offered her, and, by giving Pintosmalto a sleeping-draught, to satisfy the poor girl but pay her in bad coin.

As soon as the Night was come, when the stars in the sky and the glowworms on the earth were to pass in review, the queen gave a sleeping-draught to Pintosmalto, who did everything he was told, and sent him to bed. And no sooner had he thrown himself on the mattress, than he fell as sound asleep as a dormouse. Poor Betta, who thought that night to relate all her past troubles, seeing now that she had no audience, fell to lamenting beyond measure, blaming herself for all that she had done for his sake; and the unhappy girl never closed her mouth, nor did the sleeping Pintosmalto ever open his eyes, until the Sun appeared with the aqua regia of his rays to separate the shades from the light, when the queen came down, and taking Pintosmalto by the hand said to Betta, "Now be content."

"May you have such content all the days of your life!" replied Betta in an under tone; "for I have passed so bad a night that I shall not soon forget it."

The poor girl however could not resist her longing, and resolved to make trial of the second saying: so she repeated the words, "Anola tranola, the fountain plays!" and instantly there appeared a golden cage, with a beautiful bird made of precious stones and gold, which sang like a nightingale. When the ladies saw this, they went and told it to the queen, who wished to see the bird; then she asked the same question as about the little coach, and Betta made the same reply as before; whereupon the queen, who perceived, as she thought, what a silly creature Betta was, promised to grant her request, and took the cage with the bird. And as soon as night came, she gave Pintosmalto a sleeping-draught as before, and sent him to bed. When Betta saw that he slept like a dead person, she began again to wail and lament, saying things that would have moved a flint-stone to compassion; and thus she passed another night, full of trouble, weeping and wailing and tearing her hair. But as soon as it was day, the queen came to fetch her husband, and left poor Betta in grief and sorrow, and biting her hands with vexation at the trick that had been played her.

In the morning, when Pintosmalto went to a garden outside the city-gate to pluck some figs, he met a cobbler, who lived in a room close to where Betta lay, and had not lost a word of all she had said. Then he told Pintosmalto of the weeping, lamentation and crying of the unhappy beggar-girl; and when Pintosmalto, who already began to get a little more sense, heard this, he guessed how matters stood, and resolved that, if the same thing happened again, he would not drink what the queen gave him.

Betta now wished to make the third trial; so she said the words, "Scatola matola, the sun shines!" and instantly there appeared a quantity of stuffs of silk and gold, and embroidered scarfs, with a golden cup; in short the queen herself could not have brought together so many beautiful ornaments. When the ladies saw these things, they told their mistress, who endeavoured to obtain them as she had done the others; but Betta replied as before, that if the queen wished to have them she must let her spend the night at the door of the chamber. Then the queen said to herself, "What can I lose by satisfying this silly girl, in order to get from her these beautiful things?" So taking all the treasures which Betta offered her, as soon as Night appeared, the instrument for the debt contracted with Sleep and Repose being liquidated, she gave the sleeping-draught to Pintosmalto; but this time he did not swallow it, and making an excuse to leave the room, he spat it out again, and then went to bed.

Betta now began to the same tune again, saying how she had kneaded him with her own hands of sugar and almonds, how she had made his hair of gold, and his eyes and mouth of pearls and precious stones, and how he was indebted to her for his life, which the gods had granted to her prayers, and lastly how he had been stolen from her, and she had gone seeking him with such toil and trouble. Then she went on to tell him how she had watched two nights at the door of his room, and, for leave to do so, had given up two treasures, and yet had not been able to hear a single word from him, so that this was the last night of her hopes and the conclusion of her life.

When Pintosmalto, who had remained awake, heard these words, and called to mind as a dream all that had passed, he rose and embraced her; and as Night had just come forth with her black mask to direct the dance of the Stars, he went very quietly, into the chamber of the queen, who was in a deep sleep, and took from her all the things that she had taken from Betta, and all the jewels and money which were in a desk, to repay himself for his past troubles. Then returning to his wife, they set off that very hour, and travelled on and on until they arrived at her father's house, where they found him alive and well; and from the joy of seeing his daughter again he became like a boy of fifteen years. But when the queen found neither husband, nor beggar-girl, nor jewels, she tore her hair and rent her clothes, and called to mind the saying,

 

"He who cheats must not complain if he be cheated."

 

More than one of those present would have given a finger to have had the power of making a husband or a wife at pleasure,—especially the Prince, who would then have seen a paste of sugar at his side, where he now had a mass of poison. But it being Tolla's turn to carry on the game, she did not wait for an execution to make her pay the debt, but spoke as follows.

 

1.       Anglice—'Painted Smalt.'

2.       Pygmalion.

3.       To restore breath to a person.

 

 

 

 

THE GOLDEN ROOT[1].

A person who is over-curious, and wants to know more than he ought, always carries the match in his hand to set fire to the powder-room of his own fortunes; and he who pries into others' affairs is frequently a loser in his own; for generally he who digs holes to search for treasures, comes to a ditch, into which he himself falls; as happened to the daughter of a gardener in the following manner.

There was once a gardener, who was so very very poor that, however hard he worked, he could not manage to get bread for his family: so he gave three little pigs to three daughters whom he had, that they might rear them, and thus get something for a little dowry. Then Pascuzza and Cice, who were the eldest, drove their little pigs to feed in a beautiful meadow, but they would not let Parmetella, who was the youngest daughter, go with them, and drove her away, telling her to go and feed her pig somewhere else. So Parmetella drove her little animal into a wood, where the Shades were holding out against the assaults of the Sun; and coming to a pasture, in the middle of which flowed a fountain, that like the hostess of an inn where cold water is sold, was inviting the passers-by with its silver tongue, she found a certain tree with golden leaves. Then plucking one of them, she took it to her father, who with great joy sold it for more than twenty ducats, which served to stop up a hole in his affairs. And when he asked Parmetella where she had found it, she said, "Take it, sir, and ask no questions, unless you would spoil your good fortune." The next day she returned and did the same, and she went on plucking the leaves from the tree until it was entirely stript, as if it had been plundered by the winds of Autumn. Then she perceived that the tree had a large golden root, which she could not pull up with her hands; so she went home, and fetching an axe set to work to lay bare the root around the foot of the tree; and raising the trunk as well as she could, she found under it a beautiful porphyry staircase.

Parmetella, who was curious beyond measure, went down the stairs, and walking through a large and deep cavern, she came to a beautiful plain, on which was a splendid palace, where nothing but gold and silver were trodden underfoot, and pearls and precious stones everywhere met the eye. And as Parmetella stood wondering at all these splendid things, not seeing any person moving among so many beautiful fixtures, she went into a chamber, in which were a number of pictures; and on them were seen painted various beautiful things, especially the ignorance of a man esteemed wise, the injustice of him who held the scales, and the injuries avenged by Heaven,—things truly to amaze one: and in the same chamber also was a splendid table, set out with things to eat and to drink.

Seeing no one, Parmetella, who was very hungry, sat down at table to eat like a fine count; but while she was in the midst of the feast, behold a handsome slave entered, who said, "Stay! do not go away, for I will have you for my wife, and will make you the happiest woman in the world." In spite of her fear Parmetella took heart at this good offer, and consenting to what the Slave proposed, a coach of diamonds was instantly given her, drawn by four golden steeds, with wings of emeralds and rubies, who carried her flying through the air, to take an airing; and a number of apes clad in cloth-of-gold were given to attend on her person, who forthwith arrayed her from head to foot, and adorned her[2] so that she looked just like a queen.

When night was come, and the Sun, desiring to sleep on the banks of the river of India untroubled by gnats, had put out the light, the Slave said to Parmetella, "My dear, now go to rest in this bed; but remember first to put out the candle, and mind what I say, or ill will betide you." Then Parmetella did as he told her; but no sooner had she closed her eyes, than the blackamoor, changing to a handsome youth, lay down to sleep. But the next morning, ere the Dawn went forth to seek fresh eggs in the fields of the sky, the youth arose and took his other form again, leaving Parmetella full of wonder and curiosity.

And again the following night, when Parmetella went to rest, she put out the candle as she had done the night before, and the youth came as usual and lay down to sleep. But no sooner had he shut his eyes, than Parmetella arose, took a steel which she had provided, and lighting the tinder applied a match: then taking the candle, she raised the coverlet, and beheld the ebony turned to ivory, the caviar to milk and cream, and the coal to chalk. And whilst she stood gazing with open mouth, and contemplating the most beautiful pencilling that Nature had ever given upon the canvas of Wonder, the youth awoke, and began to reproach Parmetella, saying, "Ah, woe is me! for your prying curiosity I have to suffer another seven years this accursed punishment: but begone! run, scamper off, take yourself out of my sight! you know not what good fortune you lose." So saying he vanished like quicksilver.

The poor girl left the palace, cold and stiff with affright, and with her head bowed to the ground; and when she had come out of the cavern she met a fairy, who said to her, "My child, how my heart grieves at your misfortune! Unhappy girl, you are going to the slaughter-house, where you will pass over the bridge no wider than a hair[3]; therefore, to provide against your peril, take these seven spindles, with these seven figs, and a little jar of honey, and these seven pair of iron shoes, and walk on and on without stopping until they are worn out; then you will see seven women standing upon a balcony of a house, and spinning from above down to the ground, with the thread wound upon the bone of a dead person. Remain quite still and hidden, and when the thread comes down, take out the bone and put in its place a spindle besmeared with honey, with a fig in the place of the little button. Then as soon as the women draw up the spindles, and taste the honey, they will say, 'He who has made my spindle sweet, shall in return with good fortune meet!' And after repeating these words, they will say one after another, 'O you who have brought us these sweet things, appear!' Then you must answer, 'Nay, for you will eat me.' And they will say, 'We swear by our spoon that we will not eat you!' But do not stir; and they will continue, 'We swear by our spit that we will not eat you!' But stand firm, as if rooted to the spot; and they will say, 'We swear by our broom that we will not eat you!' Still do not believe them; and when they say, 'We swear by our pail that we will not eat you!' shut your mouth, and say not a word, or it will cost you your life. At last they will say, 'We swear by Thunder-and-Lightning that we will not eat you!' Then take courage and mount up, for they will do you no harm."

When Parmetella heard this, she set off and walked over hill and dale, until at the end of seven years the iron shoes were worn out; and coming to a large house, with a projecting balcony, she saw the seven women spinning. So she did as the fairy had advised her, and after a thousand wiles and allurements, they swore by Thunder-and-Lightning, whereupon she showed herself and mounted up. Then they all seven said to her, "Traitress, you are the cause that our brother has lived twice seven long years in the cavern, far away from us, in the form of a blackamoor! But never mind—although you have been clever enough to stop our throat with the oath, you shall on the first opportunity pay off both the old and the new reckoning. But now hear what you must do: hide yourself behind this trough, and when our mother comes, who would swallow you down at once, rise up and seize her behind her back; hold her fast, and do not let her go until she swears by Thunder-and-Lightning not to harm you."

Parmetella did as she was bid, and after the ogress had sworn by the fireshovel, by the spinning-wheel, by the reel, by the sideboard and by the peg, at last she swore by Thunder-and-Lightning; whereupon Parmetella let go her hold, and showed herself to the ogress, who said, "You have caught me this time; but take care, traitress! for at the first shower I'll send you to the Lava[4]."

One day the ogress, who was on the look-out for an opportunity to devour Parmetella, took twelve sacks of various seeds—peas, chick-peas, lentils, vetches, kidney-beans, beans and lupins—and mixed them all together; then she said to her, "Traitress, take these seeds and sort them all, so that each kind may be separated from the rest; and if they are not all sorted by this evening, I'll swallow you like a penny tart."

Poor Parmetella sat down beside the sacks, weeping, and said, "O mother, mother, how will this golden root prove a root of woes to me! Now is my misery completed; by seeing a black face turned white, all has become black before my eyes. Alas! I am ruined and undone—there is no help for it: I already seem as if I were in the throat of that horrid ogress; there is no one to help me, there is no one to advise me, there is no one to comfort me!"

As she was lamenting thus, lo! Thunder-and-Lightning appeared like a flash, for the banishment laid upon him by the spell had just ended. Although he was angry with Parmetella, yet his blood could not turn to water, and seeing her grieving thus he said to her, "Traitress, what makes you weep so?" Then she told him of his mother's ill-treatment of her, and her wish to make an end of her and eat her up. But Thunder-and-Lightning replied, "Calm yourself and take heart, for it shall not be as she said." And instantly scattering all the seeds on the ground, he made a deluge of ants spring up, who forthwith set to work to heap up all the seeds separately, each kind by itself, and Parmetella filled the sacks with them.

When the ogress came home and found the task done, she was almost in despair, and cried, "That dog Thunder-and-Lightning has played me this trick; but you shall not escape thus! So take these pieces of bed-tick, which are enough for twelve mattresses, and mind that by this evening they are filled with feathers, or else I will make mincemeat of you."

The poor girl took the bed-ticks, and sitting down upon the ground began to weep and lament bitterly, making two fountains of her eyes. But presently Thunder-and-Lightning appeared, and said to her, "Do not weep, traitress,—leave it to me, and I will bring you to port: so let down your hair, spread the bed-ticks upon the ground, and fall to weeping and wailing, and crying out that the king of the birds is dead; then you'll see what will happen."

Parmetella did as she was told, and behold a cloud of birds suddenly appeared that darkened the air; and flapping their wings they let fall their feathers by baskets-full, so that in less than an hour the mattresses were all filled. When the ogress came home and saw the task done, she swelled up with rage till she almost burst, saying, "Thunder-and-Lightning is determined to plague me, but may I be dragged at an ape's tail if I let her escape!" Then she said to Parmetella, "Run quickly to my sister's house, and tell her to send me the musical instruments; for I have resolved that Thunder-and-Lightning shall marry, and we will make a feast fit for a king." At the same time she sent to bid her sister, when the poor girl came to ask for the instruments, instantly to kill and cook her, and she would come and partake of the feast.

Parmetella, hearing herself ordered to perform an easier task, was in great joy, thinking that the weather had begun to grow milder. Alas, how crooked is human judgement! On the way she met Thunder-and-Lightning, who, seeing her walking at a quick pace, said to her, "Whither are you going, wretched girl? see you not that you are on the way to the slaughter, that you are forging your own fetters, and sharpening the knife and mixing the poison for yourself, that you are sent to the ogress for her to swallow you? But listen to me and fear not: take this little loaf, this bundle of hay, and this stone; and when you come to the house of my aunt, you will find a bulldog, which will fly barking at you to bite you; but give him this little loaf, and it will stop his throat. And when you have passed the dog, you will meet a horse running loose, which will run up to kick and trample on you; but give him the hay, and you will clog his feet. At last you will come to a door, banging to and fro continually; put this stone before it, and you will stop its fury. Then mount upstairs, and you will find the ogress, with a little child in her arms, and the oven ready heated to bake you. Whereupon she will say to you, 'Hold this little creature, and wait here till I go and fetch the instruments.' But mind—she will only go to whet her tusks, in order to tear you in pieces. Then throw the little child into the oven without pity, take the instruments which stand behind the door, and hie off before the ogress returns, or else you are lost. The instruments are in a box, but beware of opening it, or you will repent."

Parmetella did all that Thunder-and-Lightning told her; but on her way back with the instruments she opened the box, and lo and behold! they all flew out and about—here a flute, there a flageolet, here a pipe, there a bagpipe, making a thousand different sounds in the air, whilst Parmetella stood looking on and tearing her hair in despair.

Meanwhile the ogress came downstairs, and not finding Parmetella, she went to the window, and called out to the door, "Crush that traitress!" But the door answered, "I will not use the poor girl ill, for she has made me at last stand still." Then the ogress cried out to the horse, "Trample on the thief!" But the horse replied, "Let the poor girl go her way, for she has given me the hay." And lastly the ogress called to the dog, saying, "Bite the rogue!" But the dog answered, "I'll not hurt a hair of her head, for she it was who gave me the bread."

Now as Parmetella ran crying after the instruments, she met Thunder-and-Lightning, who scolded her well, saying, "Traitress, will you not learn at your cost that by your fatal curiosity you are brought to this plight?" Then he called back the instruments with a whistle, and shut them up again in the box, telling Parmetella to take them to his mother. But when the ogress saw her, she cried aloud, "O cruel fate! even my sister is against me, and refuses to give me this pleasure."

Meanwhile the new bride arrived—a hideous pest, a compound of ugliness, a harpy, an evil shade, a horror, a monster, a large tub, who with a hundred flowers and boughs about her looked like a newly opened inn. Then the ogress made a great banquet for her; and being full of gall and malice, she had the table placed close to a well, where she seated her seven daughters, each with a torch in one hand; but she gave two torches to Parmetella, and made her sit at the edge of the well, on purpose that, when she fell asleep, she might tumble to the bottom.

Now whilst the dishes were passing to and fro, and their blood began to get warm, Thunder-and-Lightning, who turned quite sick at the sight of the new bride, said to Parmetella, "Traitress, do you love me?" "Ay, to the top of the roof," she replied. And he answered, "If you love me, give me a kiss.” "Nay," said Parmetella, "you indeed, who have such a pretty creature at your side! Heaven preserve her to you a hundred years in health and with plenty of sons[5]!" Then the new bride answered, "It is very clear that you are a simpleton, and would remain so were you to live a hundred years, acting the prude as you do, and refusing to kiss so handsome a youth, whilst I let a herdsman kiss me for a couple of chestnuts."

At these words the bridegroom swelled with rage like a toad, so that his food remained sticking in his throat; however he put a good face on the matter, and swallowed the pill, intending to make the reckoning and settle the balance afterwards. But when the tables were removed, and the ogress and his sisters had gone away, Thunder-and-Lightning said to the new bride, "Wife, did you see this proud creature refuse me a kiss?" "She was a simpleton," replied the bride, "to refuse a kiss to such a handsome young man, whilst I let a herdsman kiss me for a couple of chestnuts."

Thunder-and-Lightning could contain himself no longer; the mustard got up into his nose, and with the flash of scorn and the thunder of action, he seized a knife and stabbed the bride, and digging a hole in the cellar he buried her. Then embracing Parmetella he said to her, "You are my jewel, the flower of women, the mirror of honour! Then turn those eyes upon me, give me that hand, put out those lips, draw near to me, my heart! for I will be yours as long as the world lasts."

The next morning, when the Sun aroused his fiery steeds from their watery stable, and drove them to pasture on the fields sown by the Dawn, the ogress came with fresh eggs for the newly-married couple, that the young wife might be able to say, "Happy is she who marries and gets a mother-in-law!" But finding Parmetella in the arms of her son, and hearing what had passed, she ran to her sister, to concert some means of removing this thorn from her eyes without her son's being able to prevent it. But when she found that her sister, out of grief at the loss of her daughter, had crept into the oven herself and was burnt, her despair was so great, that from an ogress she became a ram, and butted her head against the wall until she broke her pate. Then Thunder-and-Lightning made peace between Parmetella and her sisters-in-law, and they all lived happy and content, finding the saying come true, that

 

"Patience conquers all."

 

The fate of the ogress, instead of exciting any compassion, was only the cause of pleasure, every one rejoicing that matters turned out with Parmetella much better than was expected. This story being ended, Popa, whose turn it now was to speak, and who had her foot already in the stirrup, began as follows.

 

1.       Lo Turzo d'Oro—'the Trunk of Gold'—here, the part of the trunk where the roots begin.

2.       La mesero nforma de ragno. Literally, 'put her in spider-form.'

3.       Perhaps alluding to the bridge in the Koran.—L.

4.       An impetuous watercourse in Naples in the Strada della Vergine.

5.       A common salutation in Naples—"Sanitate e figlie mascole!"