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Room II. – Also galleries, surrounding a courtyard. Exquisite Italian Renaissance pottery. Wall B, R of entrance, beautiful Italian specimens of Faenza ware, 15th and 16th centuries (whence the word faïence); these should be closely studied in detail. (2811) Quaint dish with Diana as archer; beside it, portraits. (2824 and 2825) Decorative plaques with heads of women. (3949) St. George and the Dragon in green pottery. Behind it, plate with admirable portrait. In the same case, Judith receiving the head of Holofernes; (3024) Hercules playing the lyre to entice Auge. Wall C, first case, Deruta and Chaffagiolo ware of the 16th century. Exquisite decorative dishes and plaques; (2814) Actæon changed to a stag by Diana. (2849) Susanna and the Elders. (2887) St. Jerome in the desert, with his lion. (2895) The doubting Thomas. (2823) Another Actæon. Observe frequent repetition of certain scenes. Fine plates with arms of Medici Popes, etc. Second case: Deruta ware, still more splendid specimens, many of them with remarkable lustre. (2894) Madonna and Child, with infant St. John of Florence. Other plates with Mercury, a sphinx, a lion, the huntress Diana, a Moor’s head, portraits and decorative designs. Examine in detail. Wall D, first case, Casteldurante and Gubbio ware, 16th century (3007) Manius Curtius leaping into the Forum. (3015) Crucifixion, with the sun and the moon darkened. (3004) Dædalus and the Minotaur. (3008) Fine conventional design. Other plates have heads of St. Paul and mythological persons. (2802) a quaint Temptation of St. Antony. (2818) Leda and the Swan, etc. Second case: Urbino ware, 17th century. Head of Raphael, and delicate Raphaelesque scenes, instinct with the later Renaissance feeling. (2961) Perseus and Andromeda. (3064) Expulsion from Paradise; on either side, Temptation, and Adam eating the fruit. (2872) a Baptism in Jordan. Notice again the mixture of religious and mythological scenes, with a preference for those where the nude is permissible – Judith and Holofernes, Orpheus, etc. Wall A, fine Florentine terra-cotta bust of the young St. John, patron saint of the city. More Urbino ware, to be carefully examined. The greater part of this wall, however, is occupied by **Della Robbia ware, glazed Florentine majolica of the 15th and 16th centuries. (2794) Fine figure of St. Michael. (2799) Martyrdom of St. Catherine, the wheels of her torture broken by angels. Above it, Madonna adoring the Child; observe in this and many other cases the beautiful setting of fruit and flowers, characteristic of the Delia Robbias. Beneath, no number, the Beheading of St. Catherine; in the background, angels conveying her soul to Heaven. (2795) The Infant St. John, patron Saint of Florence. (2793) Temperance, with flagon and patera. Then, more Urbino ware, very fine examples of the end of the 16th century; above them, touching Madonna and Child, Della Robbia. Wall B, again, Castello ware, and Venetian pottery, 15th, 16th and 17th centuries. Apothecary’s jars, plaques, etc., extremely beautiful.
Room III. – A long corridor. Wall A, is entirely occupied by the **magnificent suite of six early French tapestries, known as “The Lady and the Unicorn” (symbol of chastity), the finest work of its sort ever executed. They come from the Château de Boussac, and belong to the second half of the 15th century. The Lady is represented engaged in various domestic pursuits of a woman of rank of her time, always accompanied by the beast of chastity. The colour is inexpressibly lovely. Above it, similar tapestry representing the History of St. Stephen, and the Discovery of his Relics. Along Wall A, R of entrance door (774), crowned wooden figure of St. Catherine, holding the sword of her martyrdom, her broken wheel at her feet, and trampling upon the tyrant, Maximian. L of door, good early Madonna and Child; another St. Catherine; and (760) Magdalen, described (erroneously, I think) as Pandora. Wall B is mostly occupied by a handsome French Renaissance chimney-piece (16th century), brought here from a house at Rouen, and representing the history of the Casa Santa at Loreto, – its transport over the sea by angels, its reception by the Faithful, and worship in front of it. The ceiling above also comes from the same room. Wall C, small stained-glass windows of various ages. Examine them separately. Wall D, large enamelled plaques brought from François Premier’s Château of Madrid, in the Bois de Boulogne, stated to be the largest enamels in existence. Beneath them, fine wooden statue of the Virgin and infant Christ, German 15th century, very characteristic in its flat features, as well as in the dress, and treatment of the hair, of the German style of the period. Compare it with French Madonnas below. The screens towards Wall A contain specimens of fine Renaissance wood-carving. Contrast the finish and style of these with their Gothic predecessors. Notice, near the chimney-piece (828), an Annunciation, with God the Father, wearing a triple crown (like the Pope), and the Holy Spirit descending upon the Madonna. Next screen, various classical scenes in the taste of the Renaissance – Judgment of Paris, Venuses and Cupids, etc. Much fine nude Renaissance detail. Centre case, old glass; notice, in particular (4763), fine 13th century Arab mosque-lamp. Further on, more Renaissance wood-carving – Leda and the Swan in very high relief: low reliefs of classical subjects and decorative panels. All these works should be closely studied as typically illustrative of Renaissance feeling. Cases by the window (wall C), Limoges and other enamels, too numerous to treat in full detail, but many of them, at least, should be closely inspected and comprehended by the visitor. Case next the chimney-piece, old raised enamels (12th and 13th centuries), enamelled gold reliquaries for containing bones of Saints; fine crucifix, etc. Notice on 4497, the Flight into Egypt, Peter walking on the Sea, the Adoration of the Magi, and the Presentation in the Temple; on 4498, the Crucifixion, and the Twelve Apostles; beneath, 4514, enamelled book-cover; near it, Crucifixion, Adoration of the Magi, and other figures. Identify as many of these as possible, and observe their archaic striving after effects too high for the artist. Second case: Limoges enamels, more modern in type (15th century): Madonna holding the dead Christ, Crucifixion, Bearing of the Cross, and other scenes. Notice particularly (4575), little triptych with a Nativity, Adoration of the Magi, and Circumcision, in all of which observe the conventional treatment. Third case: Limoges enamels of the High Renaissance (16th and 17th centuries), Raphaelesque in spirit, better in execution, but far less interesting; good portraits in frames; a fine Flagellation, and other scenes from the Passion; above, delicate Tazzas. Observe in particular (4628), the Descent into Hell, Christ rescuing Adam and Eve and the other dead from Hades, typically Renaissance. On the far side of the case, remote from window, a good series of the Gospel history, – Marriage of the Virgin, Annunciation, Birth of the Virgin (incorrectly labelled Nativity), etc. Last cases: more recent enamels. Among the best are, in the last case of all, the Expulsion from Paradise, and a series of the Gospel History; observe particularly (4650), Christ and the Magdalen, with the usual curious disguise as a gardener. I recommend to those who can spare the time, most attentive detailed study of the subjects and treatment in all these enamels, many of which throw much light on similar themes treated by other arts in the same collection. Several hours should, if possible, be devoted to them.
Room IV contains various **Mohammedan potteries, exquisitely decorative, but (owing to the general absence of figure subjects, prohibited by Islam) requiring comparatively little explanation. Occasional animal forms, however, occur in the midst of the usually decorative arabesque patterns. Wall C, L of entrance, charming Rhodian pottery (made by Persian workmen), in prevailing tones of blue and green, with the wonderful Persian feeling for colour. Wall B, Hispano-Moorish lustre ware, the most exquisitely beautiful ever manufactured. The second case contains several lovely specimens. Wall A, Rhodian ware again. Wall D, Persian. The reader must examine these minutely for himself. It is impossible to do more than point out their beauty.
Room V. —Jewish works of art of the Middle Ages, interesting as showing the wealth and artistic taste of the mediæeval Hebrews – phylacteries, seven-branched candlesticks, goldsmiths’ work, etc. (188) Chimney-piece (Christian) from an old house at Le Mans. The groups represent the three ages of life: right and left, the two sexes – man, armed; woman, with a ball of wool.
Room VI. —Wall C, opposite windows, carved chest (1360), French, 17th century, with figures in high relief of the Twelve Apostles. The paintings above it (1704, 1707, 1714), etc., are the fronts of similar chests, Florentine, 15th century. Such boxes were commonly given to a bride to contain her trousseau and household linen. For instance, one (1710) contains the mythical history of a betrothal and wedding (Æneas and Lavinia). The others have in many cases similar appropriate subjects from classical story. (1455) Florentine mosaic cabinet, in the worst taste. Beyond it, other cabinets and fronts of wedding chests. This room also contains musical instruments, interesting as illustrating the evolution of modern forms. Also, florid Italian inlaid tables, in the bad expensive taste of the 17th century. In the windows, stained glass.
Room VII. – Carved oak cabinets. (1435) Good Flemish work of the 17th century.
Room VIII. – (189) Carved chimney-piece, similar to that in the Jewish room, and from the same house; marriage scene, allegorical. Carved wooden cabinets and portals, all interesting, but requiring little description. (1431) Again the favourite Renaissance device of Actæon and Diana. Carved oak bed, of age of François Ier, with hangings of the same period. (1509) Good panel of a chair, with the Presentation of the Virgin in the Temple by Saints Joachim and Anna; above, Nativity; then Adoration of the Magi, and Flight into Egypt; on the front, patron saints of the owners.
Room IX.—**Magnificent collection of ivories and ebonies, all of which the spectator should examine in detail. Nothing in this museum is more interesting. Notice, for example, the beautiful triptych**(1081) in the centre of the first case by the window of Wall D; lower tier, Annunciation; Shepherds; Joseph and the Madonna, with the babe in the manger; and Adoration of the Magi; upper tier, Kiss of Judas, Crucifixion, and Christ and the Magdalen in the Garden; beautiful Italian work of the 14th century. L of it **(1088), exquisite coloured triptych with Madonna and Child; L, St. Paul (with his sword) and St. Catherine; R, St. Peter and the Magdalen; notice their symbols. Several small ivories in the same case should be observed carefully. Below the large triptych, for example, are scenes from the Passion (not chronologically arranged in their existing order), namely, from L to R, Crown of Thorns, Scourging, Resurrection, Ascension, Disciples at Emmaus, Apparition to the three Marys, Peter on the Sea, and Christ with the Magdalen; very naïve French work of the 15th century. (718) Exquisite little wood-carving of the Crucifixion, with scenes from the Passion; Spanish, 16th century. Above it (7227), comb, with Adoration of the Magi; 14th century, very curious. The next case contains still earlier and more interesting work. In the centre, a triptych; lower tier, Adoration of the Magi, Madonna with angels, Presentation in the Temple; upper tier, Bearing the Cross, Crucifixion, and Descent from the Cross; exquisite French work, in high relief, of the 14th century. L of it (1082), Scenes from the Passion, Last Supper, Agony in the Garden, Kiss of Judas (with Peter cutting off Malchus’s ear), Flagellation, etc. Each compartment here consists of two subjects, which identify; charming French work of the 14th century. Above it (1085 and 1086), secular scenes, life in a garden – 14th century. R of the triptych (1065, 1063, 1066, 1064), legends of saints; St. Denis beheaded and bearing his head; Flagellation of an unknown Martyr, who takes it most comfortably; St. Peter, crucified, head downward; and other episodes – charming French 14th century work. Examine all the pieces in this case carefully. In the first case, towards the centre of the room, early ivory-carvings, a *consular diptych of the 5th or 6th century, very interesting; and other works still displaying classical influence. (1035) Byzantine, Christ and Saints. (1049) Death of the Virgin; fine work showing Byzantine influence; 12th century. (1054) Extremely rude Northern 11th century ivory, representing scriptural scenes, mingled with decorative animals treated in withy-band fashion. (1038) Fine Italo-Byzantine plaque with Crucifixion and Saints, the name of each inscribed beside him. Central case: Ivory statuettes, all deserving close attention. (1032) Antique Roman goddess. (1037) Fine early French Madonna; 10th century. Behind her (1052), beautiful ivory reliquary, French, 12th century, with figures of Saints; L, the personages of the Adoration (i. e., the Three Kings) bearing their gifts, and with their names inscribed above them; R, the personages of the Presentation – Madonna, Joseph, Simeon. Further side (1060), beautiful coloured ivory coffer, 14th century, with numerous scriptural scenes, easily recognisable; identify them. Inspect also the ebony cabinets, of which 1458, time of Henri IV. with classical scenes, is a magnificent Renaissance example. By Wall A, more ebony cabinets and carvings, and exquisite ivory statuettes, of later date, among which notice particularly (1141) a Portuguese Madonna; (1163) a Spanish St. Peter; (1164) Spanish St. Antony of Padua; and (1167) a very curious Peruvian Good Shepherd, showing distinct traces of native art, influenced by introduced Spanish feeling. Further to the R, good classical figures of the later Renaissance. I have only indicated a few of the most interesting among these exquisite carvings; but many hours may be devoted to this room, by those who can afford the time, with great advantage.
Room X. – Bronzes and Renaissance metal work, mostly self-explanatory. (193) Chimney-piece from a house in Troyes – French, 16th century; Plenty, surrounded by Fauns and trophies. Good collection of keys, knives, etc.
Room XI. —Goldsmith’s work and objects in the precious metals. Wall A (4988), gold altar-piece of the Emperor Henry II, of Germany, with Christ, and figures of Saints, bearing their names above them, given by the Emperor to Bâle Cathedral in the beginning of the 11th century. Central case, the Guerrazar find: votive offerings of crowns of the early Gothic kings of Spain, the largest one being that of Reccesvinthus (died 672), discovered near Toledo. The crowns are rude Byzantine work of the 7th century, inlaid with precious stones. The names inscribed below them were probably added when they were made into votive offerings. Uninteresting as works of art, these curious relics possess great value as specimens of the decadent workmanship of their period. Most of the other objects in this room derive their importance more from the material of which they are composed than from artistic beauty, or even relative antiquarian importance. Of these (4994), in the case near Wall D, represents the Last Supper, with the fish which in very early Christian work is a symbol of Christ. Near it, quaint figures of the four Evangelists, writing, with their symbols. Other symbols of the Evangelists in the same case. Quaint Nuremberg figure of St. Anne, holding on her knee the crowned Madonna, and a little box to contain a relic. (5008) Reliquary foot of a Saint, to enclose his bones; it bears his name – Alard. (4995) Curious figure of the Madonna, Limoges work, very Byzantine in aspect. Other cases contain crucifixes, monstrances, and similar articles of church furniture in the precious metals, mostly of early date. The case by Wall B has Gallic torques and Merovingian jewellery.
Return to Room VIII, and enter Room XII to the R. It contains bed furniture and book-bindings. (782) Fine Renaissance Flagellation, after Sebastiano del Piombo.
From this room we enter
The Chapel,
a small apartment, with roof sustained by a single pillar. Good niches, now destitute of their saints; church furniture of the Middle Ages, much of which deserves close attention. (708) Fine wooden altar-piece, Flemish, 15th century: centre, the Mass of St. Gregory, with Christ appearing bodily in the Holy Sacrament; beneath it, adoring angels; L wing, Abraham and Melchisedek, frankly mediæval; R wing, the Last Supper; an excellent specimen. Other objects are: (726) Stiff early wooden Madonna. (723) Crucifix, Auvergne, 12th century. (727) St. John. End wall, Annunciation, with the Madonna separated, as often, from the Angel Gabriel by a vase of lilies.
The staircase in the corner leads out to the Garden, where are several fragments of stone decoration. Pass through the door, and traverse Room VI; the opposite door leads to
Les Thermes,
the remains of the old Roman palace. The scanty remnant, as its name indicates, consists entirely of the baths attached to the building. The masonry is massive. Fragments of Roman altars and other remains found in Paris are arranged round the room. The descriptive labels are sufficient for purposes of identification.
If this brief survey of Cluny has succeeded in interesting you in mediæval art, buy the official catalogue, come here often, and study it in detail.
B. THE HILL OF STE. GENEVIÈVE
(Panthéon, St. Étienne-du-Mont.)
[“High places” are always the first cemeteries and holy sites – as at Montmartre and elsewhere. But the nearest rising ground to Old Paris is the slight elevation just S. of Cluny, now crowned by the colossal dome of the Panthéon. In Frankish times, this hill lay quite outside the city; but on its summit (just behind his Palace of Les Thermes), Clovis, after his conversion by Ste. Geneviève, is said to have erected a church to St. Peter and St. Paul. Here Ste. Geneviève herself was buried in 512; and the chapel raised over her tomb grew into a church – the favourite place of pilgrimage for the inhabitants of Paris. The actual body of the patron saint was enclosed, in 550, in a magnificent shrine, executed by St. Éloy, the holy blacksmith. Throughout the Middle Ages this church and tomb of Ste. Geneviève, which occupied the site of the existing Panthéon, nearby, were the objects of the greatest devotion. St. Denis was the saint of the kings and nobles; but Ste. Geneviève was, and still remains, the saint of the people, and especially of the women. Miracles were constantly performed at her shrine, and her aid was implored at all moments of national danger or misfortune. A great (Augustin) abbey grew up in time behind the church, and was dedicated in honour of the holy shepherdess. The wall of Philippe Auguste bent abruptly southward in order to include her shrine and this powerful abbey.
In the twelfth century, when the old church of St. Stephen (in French, St. Étienne), on the site of Notre-Dame, was pulled down in order to make room for the existing cathedral, the relics of St. Stephen contained in it were transferred to a new edifice —St. Étienne-du-Mont– which was erected by the monks, close to the Abbey of Ste. Geneviève, as a parish church for their servants and dependents. In the sixteenth century this second church of St. Stephen was pulled down, with the exception of its tower, which is still standing. The existing church of St. Étienne was then begun on the same site in the Gothic style, and slowly completed with extensive Rennaissance alterations.
Later still, the mediæval church of Ste. Geneviève, hard by, having fallen into decay in the middle of the eighteenth century, Louis XV determined to replace it by a sumptuous domed edifice in the style of the period. This building, designed by Soufflot, was not completed till the Revolution, when it was immediately secularised as the Panthéon, under circumstances to be mentioned later. The remains of Ste. Geneviève, which had lain temporarily meanwhile in a sumptuous chapel at St. Étienne-du-Mont (the subsidiary church of the monastery) were then taken out by the Revolutionists; the mediæval shrine, or reliquary (which replaced St. Éloy’s), was ruthlessly broken up; and the body of the patroness and preserver of Paris was publicly burned in the Place de Grève. This, however, strange to say, was not quite the end of Ste. Geneviève. A few of her relics were said to have been preserved: some bones, together with a lock of the holy shepherdess’s hair, were afterwards recovered, and replaced in the sarcophagus they had once occupied. Such at least is the official story; and these relics, now once more enclosed in a costly shrine, still attract thousands of votaries to the chapel of the saint in St. Étienne-du-Mont.
The Panthéon, standing in front of the original church, is now a secular burial-place for the great men of France. The remains of Ste. Geneviève still repose at St. Étienne. Thus it is impossible to dissociate the two buildings, which should be visited together; and thus too it happens that the patroness of Paris has now no church in her own city. Local saints are always the most important; this hill and Montmartre are still the holiest places in Paris.]
Proceed, as far as the garden of the Thermes, as on the excursion to Cluny. Then continue straight up the Boulevard St. Michel. The large edifice visible on the R of the Rue des Écoles to your L, is the new building of the Sorbonne, or University. Further up, at the Place du Sorbonne, the domed church of the same name stands before you. It is the University church, and is noticeable as the earliest true dome erected in Paris. The next corner shows one, R, the Luxembourg garden, and L, the Rue Soufflot, leading up to the Panthéon.
The colossal domed temple which replaces the ancient church of Ste. Geneviève was begun by Soufflot, under Louis XV, in imitation of St. Peter’s, at Rome. Like all architects of his time, Soufflot sought merely to produce an effect of pagan or “classical” grandeur, peculiarly out of place in the shrine of the shepherdess of Nanterre. Secularised almost immediately on its completion, during the Revolution, the building was destined as the national monument to the great men of France, and the inscription, “Aux Grands Hommes la Patrie Reconnaissante,” which it still bears, was then first placed under the sculptures of the pediment. Restored to worship by the Restoration, it was again secularised under the Third Republic in order to admit of the burial of Victor Hugo. The building itself, a vast bare barn of the pseudo-classical type, very cold and formal, is worthy of notice merely on account of its immense size and its historic position; but it may be visited to this day with pleasure, not only for some noble modern paintings, but also for the sake of the reminiscences of Ste. Geneviève which it still contains. Open daily, free, from 10 to 4, Mondays excepted.
The tympanum has a group by David d’Angers, representing France distributing wreaths to soldiers, politicians, men of letters, men of science, and artists.
The interior is in the shape of a Greek cross (with equal arms). Follow round the walls, beginning from the R. In the R Aisle are paintings (modern) looking like frescoes, and representing the preaching of St. Denis, by Galand; and *the history of Ste. Geneviève – her childhood, recognition by St. Germain l’Auxerrois, miracles, etc., delicate and elusive works, by Puvis de Chavannes. The paintings of the South Transept represent episodes in the early history of France. Chronologically speaking, they begin from the E. central corner. Choir, Death of Ste. Geneviève, by Laurens, and Miracles before her Shrine. Apse of the tribune, fine modern (archaic) mosaic, by Hébert, representing Christ with the Guardian Angel of France, the Madonna, Jeanne d’Arc, and Ste. Geneviève. Stand under the dome to observe the proportions of the huge, bare, unimpressive building. L, or Northern Transept, E side, the history of Jeanne d’Arc; she hears the voices; leads the assault at Orleans; assists at the coronation of Charles VII at Rheims; and is burnt at Rouen. W. side, St. Louis as a child instructed by Blanche of Castille; administering justice in the Palace; and a captive among the Saracens. N. aisle, history of Ste. Geneviève and St. Denis (suite). The building is thus at once the apotheosis of patriotism, and the lasting memorial of the part borne by Christianity in French, and especially Parisian, history.
As you descend the steps of the Panthéon, the building that faces you to the L is the Mairie of the 5th Arrondissement; that to the R, the École de Droit. Turn to the R, along the N side of the Panthéon. The long, low building which faces you is the Bibliothèque Ste. Geneviève. Nothing now remains of the Abbey of Ste. Geneviève except the tall early Gothic tower seen to the R, near the end of the Panthéon, and rising above the modern buildings of the Lycée Henri IV. The singularly picturesque and strangely-mingled church across the little square is St. Étienne-du-Mont, which we now proceed to visit.
Stand in the left-hand corner of the Place to examine the façade. The church was begun (1517) as late Gothic; but before it was finished, the Renaissance style had come into fashion, and the architects accordingly jumbled the two in the most charming manner. The incongruity here only adds to the beauty. The quaintly original Renaissance portal bears a dedication to St. Stephen the Protomartyr, beneath which is a relief of his martyrdom, with a Latin inscription, “Stone destroyed the temple of the Lord,” i. e., Stephen, “Stone rebuilds it.” R and L of the portal are statues of Sts. Stephen and Geneviève, whose monograms also appear on the doors. In the pediment is the usual representation of the Resurrection and Last Judgment. Above it, the rose window, on either side of which, in accordance with Italian rather than with French custom (showing Italian Renaissance influence) are the Angel of the Annunciation and the Madonna receiving his message. In the third story, a gable-end. Singular tower to the L, with an additional round turret, a relic of the earlier Gothic building. The whole façade (17th century), represents rather late Renaissance than transitional architecture.
The interior is the most singular, and in some ways the most picturesque, in Paris – a Gothic church, tricked out in Renaissance finery. The nave is flanked by aisles, which are divided from it by round pillars, capped by a singular balustrade or gallery with low, flat arches, simulating a triforium. The upper arches are round, and the decorations Renaissance; but the vaulting, both of nave and aisles, with its pendant keystones, recalls the Gothic style, as do also most of the windows. Stand near the entrance, in the centre of the nave, and look up the church. The most striking feature is the beautiful Renaissance jubé or **rood-loft (the only one now left in Paris) which divides the Choir from the body of the building. This rood-loft still bears a crucifix, for the reception of which it was originally intended. On the arch below are two charmingly sculptured Renaissance angels. The rood-loft is flanked by two spiral staircases, which are wholly unique architectural features. Notice also the exquisite pendentive of the roof at the point of intersection of the nave and short false transepts.
Now walk up the Right Aisle. The first chapel is the Baptistery, containing the font and a modern statue of the boy Baptist. Third chapel, St. Antony of Padua. The fourth chapel contains a curious Holy Sepulchre, with quaint life-size terra-cotta figures of the 16th century. Fifth chapel, a gilt châsse. Notice the transepts, reduced to short arms, scarcely, if at all, projecting beyond the chapels. From this point examine the exquisite Renaissance tracery of the rood-screen and staircases. Then pass under the fine Renaissance door, with lovely decorative work, into the ambulatory. The Choir is in large part Gothic, with late flamboyant tracery. The apparent triforium is continued round the ambulatory. The splendid gilded shrine in the second choir-chapel contains the remains of Ste. Geneviève, or what is left of them. Candles burn perpetually around it. Hundreds of votaries here pay their devotions daily to the Patroness of Paris. The shrine, containing what is alleged to be the original sarcophagus of the Saint (more probably of the 13th century) stands under a richly-gilt Gothic tabernacle, adorned with figures legibly named on their pedestals. The stained-glass window behind it has a representation of a processional function with the body of the Saint, showing this church, together with a view of the original church of Ste. Geneviève, the remaining tower, and adjacent houses, historically most interesting. The window beyond the shrine also contains the history of Ste. Geneviève – her childhood, first communion, miracles, distribution of bread during the siege of Paris, conversion of Clovis, death, etc. Indeed the long sojourn of the body of Ste. Geneviève in this church has almost overshadowed its dedication to St. Stephen, several memorials of whom may, however, be recognised by the attentive visitor – amongst them, a picture of his martyrdom (by Abel de Pujol) near the entrance to the choir. The Protomartyr also stands, with his deacon’s robe and palm, in a niche near the door of the sacristy, where L and R are frescoes of his Disputation with the Doctors, and his Martyrdom. The chapel immediately behind the high altar is, as usual, the Lady Chapel. The next contains a good modern window of the Marriage of the Virgin. Examine in detail all the windows; one of the mystic wine-press is very interesting. Votive offerings of the city of Paris to Ste. Geneviève also exist in the ambulatory. Curious frescoes of the martyrdom of the 10,00 °Christians on Mount Ararat on the N side. The best view of the choir is obtained from the N side of the ambulatory, opposite the shrine of Ste. Geneviève. In the north aisle notice St. Louis with the Crown of Thorns. Stand again in the centre of the nave, near the entrance, and observe the curious inclination of the choir and high altar to one side – here particularly noticeable, and said in every case to represent the droop of the Redeemer’s head on the cross.
