Volume 2 — CHAPTER XVI. THE VATICAN.

History of the Vatican Quarter and of the Palace—Scala Regia—Pauline Chapel—Sistine Chapel—Sala Ducale—Court of St. Damasus—Galleria Lapidaria—Braccio Nuovo—Museo Chiaramonti—The Belvedere—Gallery of Statues—Hall of Busts—Sala delle Muse—Sala Rotonda—Sala a Croce Greca—Galleria dei Candelabri—Galleria degli Arazzi—Library—Appartamenti Borgia—Etruscan Museum—Egyptian Museum—Gardens—Villa Pia—Loggie—Stanze—Chapel of S. Lorenzo—Gallery of Pictures.

THE hollow of the Janiculum between S. Onofrio and the Monte Mario is believed to have been a site of Etruscan divination.

Hence the name, which is now only used in regard to the papal palace and the basilica of St. Peter, but which was once applied to the whole district between the foot of the hill and the Tiber near S. Angelo.

Tacitus speaks of the unwholesome air of this quarter. In this district was the Circus of Caligula, adjoining the gardens of his mother Agrippina, decorated by the obelisk which now stands in the front of St. Peter's.[343] Here Seneca describes that while Caligula was walking by torchlight, he amused himself by the slaughter of a number of distinguished persons—senators and Roman ladies. Afterwards it became the Circus of Nero, who from his adjoining gardens used to watch the martyrdom of the Christians[344]—mentioned by Suetonius as "a race given up to a new and evil superstition"—and who used their living bodies, covered with pitch and set on fire, as torches for his nocturnal promenades.

The first residence of the popes at the Vatican was erected by St. Symmachus (A.D. 498—514) near the forecourt of the old St. Peter's, and here Charlemagne is believed to have resided on the occasion of his several visits to Rome during the reigns of Adrian I. (772—795) and Leo III. (795—816). This ancient palace having fallen into decay during the twelfth century, it was rebuilt in the thirteenth by Innocent III. It was greatly enlarged by Nicholas III. (1277—1281), but the Lateran continued to be the papal residence, and the Vatican palace was only used on state occasions, and for the reception of any foreign sovereigns visiting Rome. After the return of the popes from Avignon, the Lateran palace had fallen into decay, and for the sake of the greater security afforded by the vicinity of S. Angelo, it was determined to make the pontifical residence at the Vatican, and the first conclave was held there in 1378. In order to increase its security, John XXIII. constructed the covered passage to S. Angelo in 1410. Nicholas V. (1447—1455) had the idea of making it the most magnificent palace in the world, and of uniting in it all the government offices and dwellings of the cardinals, but died before he could do more than begin the work. The building which he commenced was finished by Alexander VI., and still exists under the name of Tor di Borgia. In 1473 Sixtus IV. built the Sistine Chapel, and in 1490 "the Belvedere" was erected as a separate garden-house by Innocent VIII. from designs of Antonio da Pollajuolo. Julius II., with the aid of Bramante, united this villa to the palace by means of one vast courtyard, and erected the Loggie around the Court of St. Damasus; he also laid the foundation of the Vatican Museum in the gardens of the Belvedere. The Loggie were completed by Leo X.; the Sala Regia and the Pauline Chapel were built by Paul III. Sixtus V. divided the great court of Bramante into two by the erection of the library, and began the present residence of the popes, which was finished by Clement VIII. (1592—1605). Urban VIII. built the Scala Regia; Clement XIV. and Pius VII., the Museo Pio-Clementino; Pius VII., the Braccio Nuovo; Leo XII., the picture-gallery; Gregory XVI., the Etruscan Museum; and Pius IX., the handsome staircase leading to the court of Bramante.

The length of the Vatican palace is 1151 English feet; its breadth, 767. It has eight grand staircases, twenty courts, and is said to contain 11,000 chambers of different sizes.

(The collections in the Vatican may be visited daily with an order and at fixed hours, except on Sundays and high festivals. Permission to make drawings must be obtained from the maggiordomo.)

The principal entrance of the Vatican is at the end of the right colonnade of St. Peter's. Hence a door on the right opens upon the staircase leading to the Cortile di S. Damaso, and is the nearest way to the collections of statues and pictures.

Following the great corridor, and passing on the left the entrance to the portico of St. Peter's, we reach the Scala Regia, a magnificent work of Bernini, formerly guarded by the picturesque Swiss soldiers. Hence we enter the Sala Regia, built in the reign of Paul III. by Antonio di Sangallo, and used as a hall of audience for ambassadors. It is decorated with frescoes illustrative of the history of the popes.

Entrance Wall: Alliance of the Venetians with Paul V. against the Turks, and Battle of Lepanto, 1571: Vasari.

Right Wall: Absolution of the Emperor Henry IV., by Gregory VII.: Federigo and Taddeo Zucchero.

Left Wall: Massacre of St. Bartholomew: Vasari.

Opposite Wall, towards the Sala Regia: Return of Gregory XI. from Avignon. Benediction of Frederick Barbarossa by Alexander III., in the Piazza of S. Marco: Giuseppe Porta.

On the right is the entrance of the Pauline Chapel (Cappella Paolina), also built (1540) by Antonio di Sangallo for Paul III. Its decorations are chiefly the work of Sabbatini and F. Zucchero, but it contains two frescoes by Michael Angelo.

"Two excellent frescoes, executed by Michael Angelo on the side walls of the Pauline Chapel, are little cared for, and are so much blackened by the smoke of lamps that they are seldom mentioned. The Crucifixion of St. Peter, under the large window, is in a most unfavourable light, but is distinguished for its grand, severe composition. That on the opposite wall—the Conversion of St. Paul—is still tolerably distinct. The long train of his soldiers is seen ascending in the background. Christ, surrounded by a host of angels, bursts upon his sight from the storm-flash. Paul lies stretched on the ground—a noble and finely-developed form. His followers fly on all sides, or are struck motionless by the thunder. The arrangement of the groups is excellent, and some of the single figures are very dignified; the composition has, moreover, a principle of order and repose, which, in comparison with the Last Judgment, places this picture in a very favourable light. If there are any traces of old age to be found in these works, they are at most discoverable in the execution of details."—Kugler, p. 308.

On the left of the approach from the Scala Regia is the Sistine Chapel (Cappella Sistina), built by Bacio Pintelli in 1473 for Sixtus IV. The lower part of the walls of this wonderful chapel was formerly hung on festivals with the tapestries executed from the cartoons of Raphael; the upper portion is decorated in fresco by the great Florentine masters of the fifteenth century.

"It was intended to represent scenes from the life of Moses on one side of the chapel, and from the life of Christ on the other, so that the old law might be confronted by the new,—the type by the typified."—Lanzi.

The following is the order of the frescoes, type and anti-type together:

Over the altar—now destroyed to make way for the Last Judgment:

1. Moses in the Bulrushes: Perugino. 1. Christ in the Manger: Perugino.

(Between these was the Assumption of the Virgin, in which Pope Sixtus IV. was introduced, kneeling: Perugino.)

On the left wall, still existing: On the right wall, still existing:

2. Moses and Zipporah on the way to Egypt, and the circumcision of their son: Luca Signorelli. 2. The Baptism of Christ: Perugino.

3. Moses killing the Egyptian, and driving away the shepherds from the well: Sandro Botticelli. 3. The Temptation of Christ: Sandro Botticelli.

4. Moses and the Israelites, after the passage of the Red Sea: Cosimo Rosselli. 4. The calling of the Apostles on the Lake of Gennesareth: Domenico Ghirlandajo.

5. Moses giving the Law from the Mount: Cosimo Rosselli. 5. Christ's Sermon on the Mount: Cosimo Rosselli.

6. The punishment of Korah, Dathan, and Abiram, who aspired uncalled to the priesthood: Sandro Botticelli. 6. The institution of the Christian Priesthood. Christ giving the keys to Peter: Perugino.

7. The last interview of Moses and Joshua: Luca Signorelli. 7. The Last Supper: Cosimo Rosselli.

On the entrance wall:

8. Michael bears away the body of Moses (Jude 9): Cecchino Salviati. 8. The Resurrection: Domenico Ghirlandajo, restored by Arrigo Fiamingo.

On the pillars between the windows are the figures of twenty-eight popes, by Sandro Botticelli.

"Vasari says that the two works of Luca Signorelli surpass in beauty all those which surround them,—an assertion which is at least questionable as far as regards the frescoes of Perugino; but with respect to all the rest, the superiority of Signorelli is evident, even to the most inexperienced eye. The subject of the first picture is the journey of Moses and Zipporah into Egypt: the landscape is charming, although evidently ideal; there is great depth in the aërial perspective; and in the various groups scattered over the different parts of the picture there are female forms of such beauty, that they may have afforded models to Raphael. The same graceful treatment is also perceptible in the representation of the death of Moses, the mournful details of which have given scope to the poetical imagination of the artist. The varied group to whom Moses has just read the Law for the last time, the sorrow of Joshua, who is kneeling before the man of God, the charming landscape, with the river Jordan threading its way between the mountains, which are made singularly beautiful, as if to explain the regrets of Moses when the angel announces to him that he will not enter into the promised land—all form a series of melancholy scenes perfectly in harmony with one another, the only defect being that the whole is crowded into too small a space."—Rio. Poetry of Christian Art.

The avenue of pictures is a preparation for the surpassing grandeur of the ceiling:

"The ceiling of the Sistine Chapel contains the most perfect works done by Michael Angelo in his long and active life. Here his great spirit appears in its noblest dignity, in its highest purity; here the attention is not disturbed by that arbitrary display to which his great power not unfrequently seduced him in other works. The ceiling forms a flattened arch in its section; the central portion, which is a plain surface, contains a series of large and small pictures, representing the most important events recorded in the book of Genesis—the Creation and Fall of Man, with its immediate consequences. In the large triangular compartments at the springing of the vault, are sitting figures of the prophets and sibyls, as the foretellers of the coming of the Saviour. In the soffits of the recesses between these compartments, and in the arches underneath, immediately above the windows, are the ancestors of the Virgin, the series leading the mind directly to the Saviour. The external connection of these numerous representations is formed by an architectural framework of peculiar composition, which encloses the single subjects, tends to make the principal masses conspicuous, and gives to the whole an appearance of that solidity and support so necessary, but so seldom attended to, in soffit decorations, which may be considered as if suspended. A great number of figures are also connected with the framework; those in unimportant situations are executed in the colour of stone or bronze; in the more important, in natural colours. These serve to support the architectural forms, to fill up and to connect the whole. They may be best described as the living and embodied genii of architecture. It required the unlimited power of an architect, sculptor, and painter, to conceive a structural whole of so much grandeur, to design the decorative figures with the significant repose required by the sculpturesque character, and yet to preserve their subordination to the principal subjects, and to keep the latter in the proportions and relations best adapted to the space to be filled."—Kugler, p. 301.

The pictures from the Old Testament, beginning from the altar, are:

1. The Separation of Light and Darkness. 2. The Creation of the Sun and Moon. 3. The Creation of Trees and Plants. 4. The Creation of Adam. 5. The Creation of Eve. 6. The Fall and the Expulsion from Paradise. 7. The Sacrifice of Noah. 8. The Deluge. 9. The Intoxication of Noah.

"The scenes from Genesis are the most sublime representations of these subjects;—the Creating Spirit is unveiled before us. The peculiar type which the painter has here given of the form of the Almighty Father has been frequently imitated by his followers, and even by Raphael, but has been surpassed by none. Michael Angelo has represented him in majestic flight, sweeping through the air, surrounded by genii, partly supporting, partly borne along with him, covered by his floating drapery; they are the distinct syllables, the separate virtues of his creating word. In the first (large) compartment we see him with extended hands, assigning to the sun and moon their respective paths. In the second, he awakens the first man to life. Adam lies stretched on the verge of the earth, in the act of raising himself; the Creator touches him with the point of his finger, and appears thus to endow him with feeling and life. This picture displays a wonderful depth of thought in the composition, and the utmost elevation and majesty in the general treatment and execution. The third subject is not less important, representing the Fall of Man and his Expulsion from Paradise. The tree of knowledge stands in the midst, the serpent (the upper part of the body being that of a woman) is twined around the stem; she bends down towards the guilty pair, who are in the act of plucking the forbidden fruit. The figures are nobly graceful, particularly that of Eve. Close to the serpent hovers the angel with the sword, ready to drive the fallen beings out of Paradise. In this double action, this union of two separate moments, there is something peculiarly poetic and significant: it is guilt and punishment in one picture. The sudden and lightning-like appearance of the avenging angel behind the demon of darkness has a most impressive effect."—Kugler, p. 304.

"It was the seed of Eve that was to bruise the serpent's head. Hence it is that Michael Angelo made the Creation of Eve the central subject on the ceiling of the Sistine Chapel. He had the good taste to suggest, and yet to avoid, that literal rendering of the biblical story which in the ruder representations borders on the grotesque, and which Milton, with all his pomp of words, could scarcely idealise."—Mrs. Jameson, Hist. of Our Lord.

The lower portion of the ceiling is divided into triangles occupied by the Prophets and Sibyls in solemn contemplation, accompanied by angels and genii. Beginning from the left of the entrance, their order is,—

1. Jonah.

2. Jeremiah. 7. Sibylla Libyca.

3. Sibylla Persica. 8. Daniel.

4. Ezekiel. 9. Sibylla Cumæa.

5. Sibylla Erythræa. 10. Isaiah.

6. Joel. 11. Sibylla Delphica.

12. Zachariah.

"The prophets and sibyls in the triangular compartments of the curved portion of the ceiling are the largest figures in the whole work; these, too, are among the most wonderful forms that modern art has called into life. They are all represented seated, employed with books or rolled manuscripts; genii stand near, or behind them. These mighty beings sit before us pensive, meditative, inquiring, or looking upwards with inspired countenances. Their forms and movements, indicated by the grand lines and masses of the drapery, are majestic and dignified. We see in them beings, who, while they feel and bear the sorrows of a corrupt and sinful world, have power to look for consolation into the secrets of the future. Yet the greatest variety prevails in the attitudes and expression—each figure is full of individuality. Zacharias is an aged man, busied in calm and circumspect investigation; Jeremiah is bowed down absorbed in thought—the thought of deep and bitter grief; Ezekiel turns with hasty movement to the genius next to him, who points upwards, with joyful expectation, &c. The sibyls are equally characteristic: the Persian—a lofty, majestic woman, very aged; the Erythræan—full of power, like the warrior goddess of wisdom; the Delphic—like Cassandra, youthfully soft and graceful, but with strength to bear the awful seriousness of revelation."—Kugler, p. 304.

"The belief of the Roman Catholic Church in the testimony of the Sibyl is shown by the well-known hymn, said to have been composed by Pope Innocent III. at the close of the thirteenth century, beginning with the verse:—

It may be inferred that this hymn, admitted into the liturgy of the Roman Church, gave sanction to the adoption of the Sibyls into Christian art. They are seen from this time accompanying the prophets and apostles in the cyclical decorations of the church.... But the highest honour that art has rendered to the Sibyls has been by the hand of Michael Angelo, on the ceiling of the Sistine Chapel. Here, in the conception of a mysterious order of women, placed above and without all considerations of the graceful or the individual, the great master was peculiarly in his element. They exactly fitted his standard of art, not always sympathetic, nor comprehensible to the average human mind, of which the grand in form and the abstract in expression, were the first and last conditions. In this respect, the Sibyls on the Sistine Chapel ceiling are more Michael Angelesque than their companions the Prophets. For these, while types of the highest monumental treatment, are yet men, while the Sibyls belong to a distinct class of beings, who convey the impression of the very obscurity in which their history is wrapt—creatures who have lived far from the abodes of men, who are alike devoid of the expression of feminine sweetness, human sympathy, or sacramental beauty; who are neither Christians nor Jewesses, Witches nor Graces, yet living, grand, beautiful, and true, according to laws revealed to the great Florentine genius only. Thus their figures may be said to be unique, as the offspring of a peculiar sympathy between the master's mind and his subject. To this sympathy may be ascribed the prominence and size given them—both Prophets and Sibyls—as compared to their usual relation to the subjects they environ. They sit here in twelve throne-like niches, more like presiding deities, each wrapt in self-contemplation, than as tributary witnesses to the truth and omnipotence of Him they are intended to announce. Thus they form a gigantic framework round the subjects of the Creation, of which the birth of Eve, as the type of the Nativity, is the intentional centre. For some reason, the twelve figures are not Prophets and Sibyls alternately—there being only five Sibyls to seven Prophets—so that the Prophets come together at one angle. Books and scrolls are given indiscriminately to them.

"The Sibylla Persica, supposed to be the oldest of the sisterhood, holds the book close to her eyes, as if from dimness of sight, which fact, contradicted as it is by a frame of obviously Herculean strength, gives a mysterious intentness to the action.

"The Sibylla Libyca, of equally powerful proportions, but less closely draped, is grandly wringing herself to lift a massive volume from a height above her head on to her knees.

"The Sibylla Cumana, also aged, and with her head covered, is reading with her volume at a distance from her eyes.

"The Sibylla Delphica, with waving hair escaping from her turban, is a beautiful young being—the most human of all—gazing into vacancy or futurity. She holds a scroll.

"The Sibylla Erythræa, grand bare-headed creature, sits reading intently with crossed legs, about to turn over her book.

"The Prophets are equally grand in structure, and though, as we have said, not more than men, yet they are the only men that could well bear the juxtaposition with their stupendous female colleagues. Ezekiel, between Erythræa and Persica, has a scroll in his hand that hangs by his side, just cast down, as he turns eagerly to listen to some voice.

"Jeremiah, a magnificent figure, sits with elbow on knee, and head on hand, wrapt in the meditation appropriate to one called to utter lamentation and woe. He has neither book nor scroll.

"Jonah is also without either. His position is strained and ungraceful—looking upwards, and apparently remonstrating with the Almighty upon the destruction of the gourd, a few leaves of which are seen above him. His hands are placed together with a strange and trivial action, supposed to denote the counting on his fingers the number of days he was in the fish's belly. A formless marine monster is seen at his side.

"Daniel has a book on his lap, with one hand on it. He is young, and a piece of lion's skin seems to allude to his history."—Lady Eastlake, Hist. of Our Lord, i. 248.

In the recesses between the prophets and sibyls are a series of lovely family groups representing the Genealogy of the Virgin, and expressive of calm expectation of the future. The four corners of the ceiling contain groups illustrative of the power of the Lord displayed in the especial deliverances of his chosen people.

Near the altar are:

Right.—The deliverance of the Israelites by the brazen serpent. Left.—The execution of Haman.

Near the entrance are:

Right.—Judith and Holofernes. Left.—David and Goliath.

It was when Michael Angelo was already in his sixtieth year that Clement VII. formed the idea of effacing the three pictures of Perugino at the end of the chapel, and employing him to paint the vast fresco of The Last Judgment in their place. It occupied the artist for seven years, and was finished in 1541 when Paul III. was on the throne. To induce him to pursue his work with application, Paul III. went himself to his house attended by ten cardinals; "an honour," says Lanzi, "unique in the annals of art." The pope wished that the picture should be painted in oil, to which he was persuaded by Sebastian del Piombo, but Michael Angelo refused to employ anything but fresco, saying that oil-painting was work for women and for idle and lazy persons.

"In the upper half of the picture we see the Judge of the world, surrounded by the apostles and patriarchs; beyond these, on one side, are the martyrs; on the other, the saints, and a numerous host of the blessed. Above, under the two arches of the vault, two groups of angels bear the instruments of the passion. Below the Saviour another group of angels holding the book of life sound the trumpets to awaken the dead. On the right is represented the resurrection; and higher, the ascension of the blessed. On the left, hell, and the fall of the condemned, who audaciously strive to press to heaven.

"The day of wrath ('dies iræ') is before us—the day, of which the old hymn says,—

The Judge turns in wrath towards the condemned and raises his right hand, with an expression of rejection and condemnation; beside him the Virgin veils herself with her drapery, and turns, with a countenance full of anguish, toward the blessed. The martyrs, on the left, hold up the instruments and proofs of their martyrdom, in accusation of those who had occasioned their temporal death: these the avenging angels drive from the gates of heaven, and fulfil the sentence pronounced against them. Trembling and anxious, the dead rise slowly, as if still fettered by the weight of an earthly nature; the pardoned ascend to the blessed; a mysterious horror pervades even their hosts—no joy, nor peace, nor blessedness, are to be found here.

"It must be admitted that the artist has laid a stress on this view of his subject, and this has produced an unfavourable effect upon the upper half of his picture. We look in vain for the glory of heaven, for beings who bear the stamp of divine holiness, and renunciation of human weakness; everywhere we meet with the expression of human passion, of human efforts. We see no choir of solemn, tranquil forms, no harmonious unity of clear, grand lines, produced by ideal draperies; instead of these, we find a confused crowd of the most varied movements, naked bodies in violent attitudes, unaccompanied by any of the characteristics made sacred by holy tradition. Christ, the principal figure of the whole, wants every attribute but that of the Judge: no expression of divine majesty reminds us that it is the Saviour who exercises this office. The upper part of the composition is in many parts heavy, notwithstanding the masterly boldness of the drawing; confused, in spite of the separation of the principal and accessory groups; capricious, notwithstanding a grand arrangement of the whole. But, granting for a moment that these defects exist, still this upper portion, as a whole, has a very impressive effect, and, at the great distance from which it is seen, some of the defects alluded to are less offensive to the eye. The lower half deserves the highest praise. In these groups, from the languid resuscitation and upraising of the pardoned, to the despair of the condemned, every variety of expression, anxiety, anguish, rage, and despair, is powerfully delineated. In the convulsive struggles of the condemned with the evil demons, the most passionate energy displays itself, and the extraordinary skill of the artist here finds its most appropriate exercise. A peculiar tragic grandeur pervades alike the beings who are given up to despair and their hellish tormentors. The representation of all that is fearful, far from being repulsive, is thus invested with that true moral dignity which is so essential a condition in the higher aims of art."—Kugler, p. 308.

"The Last Judgment is now more valuable as a school of design than as a fine painting, and it will be sought more for the study of the artist, than the delight of the amateur. Beautiful it is not—but it is sublime;—sublime in conception, and astonishing in execution. Still, I believe, there are few who do not feel that it is a labour rather than a pleasure to look at it. Its blackened surface—its dark and dingy sameness of colouring—the obscurity which hangs over it—the confusion and multitude of naked figures which compose it—their unnatural position, suspended in the air, and the sameness of form and attitude, confound and bewilder the senses. These were, perhaps, defects inseparable from the subject, although it was one admirably calculated to call forth the powers of Michael Angelo. To merit in colouring it has confessedly no pretensions, and I think it is also deficient in expression—that in the conflicting passions, hopes, fears, remorse, despair, and transport, that must agitate the breasts of so many thousands in that awful moment, there was room for powerful expression which we do not see here. But it is faded and defaced; the touches of immortal genius are lost for ever; and from what it is, we can form but a faint idea of what it was. Its defects daily become more glaring—its beauties vanish; and, could the spirit of its great author behold the mighty work upon which he spent the unremitting labour of seven years, with what grief and mortification would he gaze upon it now.

"It may be fanciful, but it seems to me that in this, and in every other of Michael Angelo's works, you may see that the ideas, beauties, and peculiar excellences of statuary, were ever present to his mind; that they are the conceptions of a sculptor embodied in painting.

" ...St. Catharine, in a green gown, and somebody else in a blue one, are supremely hideous. Paul IV., in an unfortunate fit of prudery, was seized with the resolution of whitewashing over the whole of the Last Judgment, in order to cover the scandal of a few naked female figures. With difficulty was he prevented from utterly destroying the grandest painting in the world, but he could not be dissuaded from ordering these poor women to be clothed in this unbecoming drapery. Daniele da Volterra, whom he employed in this office (in the lifetime of Michael Angelo), received, in consequence, the name of Il Braghettone (the breeches-maker)."—Eaton's Rome.

Michael Angelo avenged himself upon Messer Biagio da Cesena, master of the ceremonies, who first suggested the indelicacy of the naked figures to the pope, by introducing him in hell, as Midas, with ass's ears. When Cesena begged Paul IV. to cause this figure to be obliterated, the pope sarcastically replied, "I might have released you from purgatory, but over hell I have no power."

"Michel-Ange est extraordinaire, tandis qu'Orcagna[345] est religieux. Leurs compositions se résument dans les deux Christs qui jugent. L'un est un bourreau qui foudroie, l'autre est un monarque qui condamne en montrant la plaie sacrée de son côté pour justifier sa sentence."—Cartier, Vie du Père Angelico.

"The Apostles in Michael Angelo's Last Judgment stand on each side of the Saviour, who is not, here, Saviour and Redeemer, but inexorable Judge. They are grandly and artificially grouped, all without any drapery whatever, with forms and attitudes which recall an assemblage of Titans holding a council of war, rather than the glorified companions of Christ."—Jameson's Sacred and Legendary Art, i. 179.

The Sistine Chapel is associated in the minds of all Roman sojourners with the great ceremonies of the Church, but especially with the Miserere of Passion Week.

"On Wednesday afternoon began the Miserere in the Sistine Chapel.... The old cardinals entered in their magnificent violet-coloured velvet cloaks, with their white ermine capes; and seated themselves side by side, in a great half-circle, within the barrier, whilst the priests who had carried their trains seated themselves at their feet. By the little side door of the altar the holy father now entered in his purple mantle and silver tiara. He ascended his throne. Bishops swung the vessels of incense around him, whilst young priests, in scarlet vestments, knelt, with lighted torches in their hands, before him and the high altar.

"The reading of the lessons began.[346] But it was impossible to keep the eyes fixed on the lifeless letters of the missal—they raised themselves, with the thoughts, to the vast universe which Michael Angelo had breathed forth in colours upon the ceiling and the walls. I contemplated his mighty sibyls and wondrously glorious prophets, every one of them a subject for a painting. My eyes drank in the magnificent processions, the beautiful groups of angels; they were not to me painted pictures, all stood living before me. The rich tree of knowledge, from which Eve gave the fruit to Adam: the Almighty God, who floated over the waters, not borne up by angels, as the older masters had represented him—no, the company of angels rested upon him and his fluttering garments. It is true I had seen these pictures before, but never as now had they seized upon me. My excited state of mind, the crowd of people, perhaps even the lyric of my thoughts, made me wonderfully alive to poetical impressions; and many a poet's heart has felt as mine did!

"The bold foreshortenings, the determinate force with which every figure steps forward, is amazing, and carries one quite away! It is a spiritual Sermon on the Mount in colour and form. Like Raphael, we stand in astonishment before the power of Michael Angelo. Every prophet is a Moses like that which he formed in marble. What giant forms are those which seize upon our eye and our thoughts as we enter! But, when intoxicated with this view, let us turn our eyes to the background of the chapel, whose whole wall is a high altar of art and thought. The great chaotic picture, from the floor to the roof, shows itself there like a jewel, of which all the rest is only the setting. We see there the Last Judgment.

"Christ stands in judgment upon the clouds, and the apostles and his mother stretch forth their hands beseeching for the poor human race. The dead raise the gravestones under which they have lain; blessed spirits float upwards, adoring, to God, whilst the abyss seizes its victims. Here one of the ascending spirits seeks to save his condemned brother, whom the abyss already embraces in its snaky folds. The children of despair strike their clenched fists upon their brows and sink into the depths! In bold foreshortening, float and tumble whole legions between heaven and earth. The sympathy of the angels; the expression of lovers who meet; the child that, at the sound of the trumpet, clings to the mother's breast, is so natural and beautiful, that one believes oneself to be among those who are waiting for judgment. Michael Angelo has expressed in colours what Dante saw and has sung to the generations of the earth.

"The descending sun, at that moment, threw his last beams in through the uppermost windows. Christ, and the blessed around him, were strongly lighted up; whilst the lower part, where the dead arose, and the demons thrust their boat, laden with damned, from shore, were almost in darkness.

"Just as the sun went down the last Psalm was ended, and the last light which now remained was extinguished, and the whole picture-world vanished in the gloom from before me; but, in that same moment, burst forth music and singing. That which colour had bodily revealed arose now in sound: the day of judgment, with its despair and its exultation, resounded above us.

"The father of the Church, stripped of his papal pomp, stood before the altar, and prayed to the holy cross; and upon the wings of the trumpet resounded the trembling quire, 'Populus meus, quid feci tibi!' Soft angel notes rose above the deep song, tones which ascended not from a human breast: it was not a man's nor a woman's: it belonged to the world of spirits: it was like the weeping of angels dissolved in melody."'—Anderson's Improvisatore.

"Le Miserere, c'est-à-dire, ayez pitié de nous, est un psaume composé de versets qui se chantent alternativement d'une manière très-différente. Tour-à-tour une musique céleste se fait entendre, et le verset suivant, dit en récitatif, et murmuré d'un ton sourd et presque rauque, on dirait que c'est la réponse des caractères durs aux cœurs sensibles, que c'est le réel de la vie qui vient flétrir et repousser les vœux des âmes généreuses; et quand le chœur si doux reprend, on renaît à l'espérance; mais lorsque le verset récité recommence, une sensation de froid saisit de nouveau; ce n'est pas la terreur qui la cause, mais le découragement de l'enthousiasme. Enfin le dernier morceau, plus noble et plus touchant encore que tous les autres, laisse au fond de l'âme une impression douce et pure: Dieu nous accorde cette même impression avant de mourir.

"On éteint les flambeaux; la nuit s'avance; les figures des prophètes et des sibylles apparaissent comme des fantômes enveloppés du crépuscule. Le silence est profond, la parole ferait un mal insupportable dans cet état de l'âme, où tout est intime et intérieur; et quand le dernier son s'éteint, chacun s'en va lentement et sans bruit; chacun semble craindre de rentrer dans les intérêts vulgaires de ce monde."—Mad. de Staël.

Opposite the Sistine Chapel is the entrance of the Sala Ducale, in which the popes formerly gave audience to foreign princes, and which is now used for the consistories for the admission of cardinals to the sacred college. Its decorations were chiefly executed by Bernini for Alexander VII. The landscapes are by Brill. This hall is used as a passage to the Loggie of Bramante.

The small portion of the Vatican inhabited by the pope is never seen except by those who are admitted to a special audience. The rooms of the aged pontiff are furnished with a simplicity which would be inconceivable in the abode of any other sovereign prince. It is a lonely life, as the dread of an accusation of nepotism has prevented any of the later popes from having any of their family with them, and etiquette always obliges them to dine, &c., alone. No one, whatever the difference of creed, can look upon this building inhabited by the venerable old men who have borne so important a part in the history of Christianity and of Europe, without the deepest interest.

Two hundred and fifty-five popes are reckoned from St Peter to Pio IX. inclusive. A famous prophecy of S. Malachi, first printed in 1595, is contained in a series of mottoes, one for each of the whole line of pontiffs until the end of time. Following this it will be seen that only eleven more popes are needed to exhaust the mottoes, and to close the destinies of Rome, and of the world. The later ones run thus:—

"Pius VII. Aquila Rapax. Leo XII. Canis et coluber. Pius VIII. Vir religiosus. Gregory XVI. de Balneis Etruriæ. Pius IX. Crux de cruce. . . . Lumen in cœlo. . . . Ignis ardens. . . . Religio depopulata. . . . Fides intrepida. . . . Pastor angelicus. . . . Pastor et nauta. . . . Flos florum. . . . De medietate lunæ. . . . De labore solis. . . . Gloria olivæ.

In persecutione extrema sacra Romanæ Ecclesiæ sedebit PETRUS Romanus, qui pascet oves in multis tribulationibus: quibus transactis, civitas septicollis diruetur, et JUDEX tremendus judicabit populum."

The Cardinal Secretary of State has rooms above the pontifical apartments. His collection of antique gems is of European celebrity.

"Antonelli loge au Vatican, sur la tête du pape. Les Romains demandent, en manière du calembour, lequel est le plus haut, du pape ou d'Antonelli."—About, Question Romaine.

The entrance to the Museum of Statues (for those who do not come from the Sala Regia) is by the central door on the left of the Cortile S. Damaso, whence you ascend a staircase and follow the loggia on the first floor, covered with stuccoes and arabesques by Giovanni da Udine, to the door of

The Galleria Lapidaria, a corridor 2131 feet in length. Its sides are covered on the right with Pagan, on the left with Early Christian inscriptions. Ranged along the walls are a series of sarcophagi, cippi, and funeral altars, some of them very fine. The last door on the left of this gallery is the entrance to the Library.

Separated from this by an iron gate, which is locked, except on Mondays, but opened by a custode (fee 50 c.), is the Museo Chiaramonti; but the visitors should first enter, on the left,

The Braccio-Nuovo, built under Pius VII. in 1817, by Raphael Stern, a fine hall, 250 feet long, filled with gems of sculpture. Perhaps most worth attention are (the chefs d'œuvre being marked with an asterisk):

Right.—

5. *Caryatide.

This statue was admirably restored by Thorwaldsen. Its Greek origin is undoubted, and it is supposed to be the missing figure from the Erechtheum at Athens.

"Quand une fille des premières familles n'avait pour vêtement, comme celle-ci, qu'une chemise et par-dessus une demi-chemise; quand elle avait l'habitude de porter des vases sur sa tête, et par suite de se tenir droite; quand pour toute toilette elle retroussait ses cheveux ou les laissait tomber en boucles; quand le visage n'était pas plissé par les mille petites grâces et les mille petites préoccupations bourgeoises, une femme pouvait avoir la tranquille attitude de cette statue. Aujourd'hui il en reste un débris dans les paysannes des environs qui portent leurs corbeilles sur la tête, mais elles sont gâtées par le travail et les haillons. Le sein paraît sous la chemise; la tunique colle et visiblement n'est qu'un linge; on voit la forme de la jambe qui casse l'étoffe au genou; les pieds apparaissent nus dans les sandales. Rien ne peut rendre le sérieux naturel du visage. Certainement, si on pouvait revoir la personne réelle avec ses bras blancs, ses cheveux noirs, sous la lumière du soleil, les genoux plieraient, comme devant une déesse, de respect et de plaisir."—Taine, Voyage en Italie.

8. Commodus.

"La statue de Commode est très curieuse par le costume. Il tient à la main une lance, il a des espèces de bottes: tout cela est du chasseur, enfin il porte la tunique à manches dont parle Dion Cassius, et qui était son costume d'amphithéâtre."—Ampère, Emp. ii. 246.

9. Colossal head of a Dacian, from the Forum of Trajan.

11. Silenus and the infant Bacchus.

This is a copy from the Greek, of which there were several replicas. One, formerly in the Villa Borghese, is now at Paris. The original group is described by Pliny, who says that the name of the sculptor was lost even in his time. The greater portion of the child, the left arm and hand of Silenus, and the ivy-leaves, are restorations.

"Je pense que ce chef-d'œuvre est une imitation modifiée du Mercure nourricier de Bacchus, par Céphisodote, fils de Praxitèle."—Ampère, Hist. Rom. iii. 332.

14. *Augustus, found 1863, in the villa of Livia at Prima-Porta.

"This is, without exception, the finest portrait statue of this class in the whole collection.... The cuirass is covered with small figures, in basso-relievo, which, as works of art, are even finer than the statue itself, and merit the most careful examination. These small figures are, in their way, marvels of art, for the wonderful boldness of execution and minuteness of detail shown in them. They are almost like cameos, and yet, with all the delicacy of finish displayed, there is no mere smoothness of surface. The central group is supposed to represent the restoration to Augustus by King Phraates of the eagles taken from Crassus and Antony. Considerable traces of colour were found on this statue and are still discernible. Close examination will also show that the face and eyes were coloured."—Shakspere Wood.

17. Æsculapius.

20. Nerva? Head modern.

23. *Pudicitia. From the Villa Mattei. Head modern.

"The portrait of a noble Roman lady, much disfigured by restorations. This statue shows the neglect, by a sculptor of great ability, of that thoroughness of execution which was such a characteristic of Greek art. Compare the great beauty of the lower portion of the drapery, seen from the front, with the poverty of execution at the back."—Shakspere Wood.

"Qu'on regarde une statue toute voilée, par exemple celle de la Pudicité: il est evident que le vêtement antique n'altère pas la forme du corps, que les plis collants ou mouvants reçoivent du corps leurs formes et leurs changements, qu'on suit sans peine à travers les plis l'équilibre de toute la charpente, la rondeur de l'épaule ou de la hanche, le creux du dos."—Taine.

26. Titus. Found 1828, near the Lateran (with his daughter Julia).

27, 40, 92. Colossal busts of Medusa, from the temple of Venus at Rome.

32, 33. Fauns, sitting, from the villa of Quintilius at Tivoli.

38. Ganymede, found at Ostia; on the tree against which he leans is engraved the name of Phædimus.

39. Vase of black basalt, found on the Quirinal. It stands on a mosaic, from the Tor Marancia.

41. Faun playing on a flute, from the villa of Lucullus.

44. Wounded Amazon (both arms and legs are restorations).

"Les trois Amazones blessées de Rome ne peuvent être que des copies de la célèbre Amazone de Crésilas.... Ce Crésilas fut l'auteur du guerrier grec mourant qui selon toute apparence a inspiré le prétendu Gladiateur mourant auquel s'applique merveilleusement bien ce que dit Pline du premier."—Ampère, Hist. Rom. iii. 263.

47. Caryatide.

48. Bust of Trajan.

50. *Diana contemplating the sleeping Endymion.

53. Euripides.

"Le plus remarquable portrait d'Euripide est une belle statue au Vatican. Cette statue donne une haute idée de la sublimité de l'art tragique en Grèce.... Regardez ce poëte, combien toute sa personne a de gravité et de grandeur, rien n'avertit qu'on a devant les yeux celui qui aux yeux des juges sévères, affaiblissait l'art et le corrompait; l'attitude est simple, le visage sérieux, comme il convient à un poëte philosophe. Ce serait la plus belle statue de poëte tragique si la statue de Sophocle n'existait pas."—Ampère, iii. 572.

62. *Demosthenes, found near Frescati.

"Both hands were wanting, and the restorer has replaced them holding a roll.... They were originally placed with the fingers clasped together, and the proofs are these. An anecdote is related of an Athenian soldier, who had hidden some stolen money in the clasped hands of a statue of Demosthenes; and if you observe the lines formed by the fore-arms, from the elbows to half-way down the wrists, where the restoration commences, you will find that, continued on, they would bring the wrists very much nearer to each other than they now are in the restoration. It is possible that this is the identical statue spoken of."—Shakspere Wood.

67. *Apoxyomenos. An Athlete scraping his arm with a strigil; found 1849 in the Vicolo delle Palure in the Trastevere.

This is a replica of the celebrated bronze statue of Lysippus, and is described by Pliny, who narrates that it was brought from Greece by Agrippa to adorn the baths which he built for the people, and that Tiberius so admired it, that he carried it off to his palace, but was forced to restore it by the outcries of the populace, the next time he appeared in public.

Left.—

71. Amazon. (Arms and feet restorations by Thorwaldsen.)

77. Antonia, from Tusculum.

81. Bust of Hadrian.

83. Juno? (head, a restoration) from Hadrian's villa.

86. Fortune with a cornucopia, from Ostia.

92. Venus Anadyomena.

"La gracieuse Vénus Anadyomène, que chacun connaît, a le mérite de nous rendre une peinture perdue d'Apelles; elle en a un autre encore, c'est de nous conserver dans ce portrait—qui n'est point en buste—quelques traits de la beauté de Campaspe, d'après laquelle Apelles, dit-on, peignit sa Venus Anadyomène."—Ampère, iii. 324.

96. Bust of Marc Antony, from the Tor Sapienza.

109. *Colossal group of the Nile, found, temp. Leo X., near Sta. Maria sopra Minerva.

A Greek statue. The sixteen children clambering over it are restorations, and allude to the sixteen cubits' depth with which the river annually irrigates the country. On the plinth, the accompaniments of the river,—the ibis, crocodile, hippopotamus, &c., are represented.

111. Julia, daughter of Titus, found near the Lateran.

"Cette princesse, de la nouvelle et bourgeoise race des Flaviens, n'offre rien du noble profil et de la fière beauté des Agrippines: elle a un nez écrasé et l'air commun. La coiffure de Julie achève de la rendre disgracieuse: c'est une manière de pouf assez semblable à une éponge. Comparé aux coiffures du siècle d'Auguste, le tour de cheveux ridicule de Julie montre la décadence du goût, plus rapide dans la toilette que dans l'art."—Ampère, Emp. ii. 120.

112. Bust of Juno, called the Juno Pentini.

114. *Minerva Medica, found in the temple so called; formerly in the Giustiniani collection.

A most beautiful Greek statue, much injured by restoration.

"In the Giustiniani palace is a statue of Minerva which fills me with admiration. Winckelmann scarcely thinks anything of it, or at any rate does not give it its proper position; but I cannot praise it sufficiently. While we were gazing upon the statue, and standing a long time beside it, the wife of the custode told us that it was once a sacred image, and that the English, who are of that religion, still held it in veneration, being in the habit of kissing one of its hands, which was certainly quite white, while the rest of the statue was of a brownish colour. She added, that a lady of this religion had been there a short time before, had thrown herself on her knees, and worshipped the statue. Such a wonderful action she, as a Christian, could not behold without laughter, and fled from the room, for fear of exploding."—Goethe.

117. Claudius.

120. A replica of the Faun of Praxiteles, inferior to that at the Capitol.

"Le jeune Satyre qui tient une flûte est trop semblable à celui du Capitole pour n'être pas de même une reproduction de l'un des deux Satyres isolés de Praxitèle, son Satyre d'Athènes ou son Satyre de Mégare; on pourrait croire aussi que le Satyre à la flûte a eu pour original le Satyre de Protogène qui, bien que peint dans Rhodes assiégée, exprimait le calme le plus profond et qu'on appelait celui qui se repose (anapauomenos); on pourrait le croire, car la statue a toujours une jambe croisée sur l'autre, attitude qui, dans le langage de la sculpture antique, désigne le repos. Il ne serait pas impossible non plus que Protogène se fût inspiré de Praxitèle; mais en ce cas il n'en avait pas reproduit complétement le charme, car Apelles, tout en admirant une autre figure de Protogène, lui reprochait de manquer de grâce. Or, le Satyre à la flûte est très-gracieux; ce qui me porte à croire qu'il vient directement de Praxitèle plutôt que de Praxitèle par Protogène."—Ampère, Hist. Rom. iii. 308.

123. L. Verus. Naked statue.

126. Athlete; the discus a restoration.

129. Domitian, from the Giustiniani collection.

132. Mercury (the head a restoration by Canova), from the Villa Negroni.

Here we re-enter the Museo Chiaramonti, lined with sculptures, chiefly of inferior interest. They are arranged in thirty compartments. We may notice:

I. 6, 13. Autumn and Winter, two sarcophagi from Ostia, the latter bearing the name of Publius Elius Verus.

VIII. r. 176. A beautiful mutilated fragment, supposed to be one of the daughters of Niobe.

r. 197. Head of Roma, from Laurentum.

XIV.r. 352. Venus Anadyomena.

XVI.r. 400. Tiberius, seated, found at Veii in 1811.

r. 401. Augustus, from Veii.

XVII.r. 417. *Bust of the young Augustus, found at Ostia, 1808.

XX.r. 494. Seated statue of Tiberius, from Piperno.

r. 495. Cupid bending his bow, a copy of a statue by Lysippus.

XXI.r. 550, 512. Two busts of Cato.

XXIV.r. 589. Mercury, found near the Monte di Pietà.

XXV.r. 606. Head of Neptune, from Ostia.

XXX.r. 732. Recumbent Hercules, from Hadrian's Villa.

At the end of this gallery is the entrance to the Giardino della Pigna (described under the Vatican Gardens). Admittance may probably be obtained from hence for a fee of 50 c. At the top of the short staircase, on the left, is the entrance of the Egyptian Museum. Here we enter the Museo Pio-Clementino, founded under Clement XIV., but chiefly due to the liberality and taste of Pius VI., in whose reign, however, most of the best statues were carried off to Paris, though they were restored to Pius VII.

In the centre of 1st Vestibule is the *Torso Belvidere, found in the baths of Caracalla, and sculptured, as is told by a Greek inscription on its base, by Apollonius, son of Nestor of Athens. It was to this statue that Michael-Angelo declared that he owed his power of representing the human form, and in his blind old age he used to be led up to it, that he might pass his hands over it, and still enjoy, through touch, the grandeur of its lines.

"Quelle a été l'original du torse d'Hercule, ce chef-d'œuvre que palpait de ses mains intelligentes Michel-Ange aveugle et réduit à ne plus voir que par elles? Heyne a pensé que ce pouvait être une copie en grand de l'Hercule Epitrapezios de Lysippe, mais par le style cette statue me semble antérieure à Lysippe. Cependant on lit sur le torse le nom d'Apollonios d'Athènes, fils de Nestor, et la forme des lettres ne permet pas de placer cette inscription plus haut que le dernier siècle de la République.

"Comment admettre que cette statue, aussi admirée par Winckelmann que par Michel-Ange, ce débris auquel on revient après l'éblouissement de l'Apollon du Belvidère, pour retrouver une sculpture plus mâle et plus simple, un style plus fort et plus grand; comment admettre qu'une telle statue soit l'œuvre d'un sculpteur inconnu dont Pline ne parle point, ni personne autre dans l'antiquité, et qu'elle date d'un temps si éloigné de la grande époque de Phidias, quand elle semble y tenir de si près?

" ... Pourquoi le torse du Vatican ne serait-il pas d'Alcamène, ou, si l'on veut, d'après Alcamène, par Apollonius?"—Ampère, Hist. Rome, iii. p. 360, 363.

Close by, in a niche, is the celebrated peperino *Tomb of L. Cornelius Scipio Barbatus, consul B.C. 297. It supports a bust, supposed, upon slight foundation, to be that of the poet Ennius. Inscriptions from other tombs of the Scipios are inserted in the neighbouring wall.[347]

"L'épitaphe de Scipion le Barbu semble le résumé d'une oraison funèbre; elle s'adresse aux spectateurs: 'Cornélius Scipion Barbatus, né d'un père vaillant, homme courageux et prudent, dont la beauté égalait la vertu. Il a été parmi vous consul, censeur, édile; il a pris Taurasia, Cisauna, le Samnium. Ayant soumis toute la Lucanie, il en a emmené des otages.'

"Y a-t-il rien de plus grand? Il a pris le Samnium et la Lucanie. Voilà tout.

"Ce sarcophage est un des plus curieux monuments de Rome. Par la matière, par la forme des lettres et le style de l'inscription, il vous représente la rudesse des Romains au sixième siècle. Le goût très-pur de l'architecture et des ornements vous montre l'avènement de l'art grec tombant, pour ainsi dire, en pleine sauvagerie romaine. Le tombeau de Scipion le Barbu est en pépérin, ce tuf rugueux, grisâtre, semé de taches noires. Les caractères sont irréguliers, les lignes sont loin d'être droites, le latin est antique et barbare, mais la forme et les ornements du tombeau sont grecs. Il y a là des volutes, des triglyphes, des denticules; on ne saurait rien imaginer qui fasse mieux voir la culture grecque venant surprendre et saisir la rudesse latine."—Ampère, Hist. Rom. iii. 132.

The Round Vestibule contains a fine vase of pavonazzetto.

The adjoining balcony contains a curious Wind Indicator, found (1779) near the Coliseum. Hence there is a lovely view over the city. In the garden beneath is a fountain with a curious bronze ship floating in its bason (see Vatican Gardens).

At the end of the 3rd Vestibule stands the *Statue of Meleager, with a boar's head and a dog, supposed to have been begun in Greece by some famous sculptor, and finished in Rome (the dog, &c.) by an inferior workman.

"Meleager is represented in a position of repose, leaning on his spear, the mark of the junction of which, with the plinth, is still to be seen. The want of the spear gives the statue the appearance of leaning too much to one side, but if you can imagine it replaced, you will see that the pose is perfectly and truthfully rendered. This statue was found at the commencement of the sixteenth century, outside the Porta Portese, in a vineyard close to the Tiber."—Shakspere Wood.

"Ce Méléagre du Vatican respire une grâce tranquille, et, placé entre le sublime Torse et les merveilles du Belvédère, semble être là pour attendre et pour accueillir de son air aimable et un peu mélancolique, où l'on a cru voir le signe d'une destinée qui devait être courte, l'enthousiasme du voyageur."—Ampère, Hist. Rom. iii. 515.

From the central vestibule we enter the Cortile del Belvidere, an octagonal court built by Bramante, having a fountain in the centre, and decorated with fine sarcophagi and vases, &c. From this opens, beginning from the right, the—

First Cabinet, containing the Perseus, and the two Boxers—Kreugas and Damoxenus, by Canova.

The Second Cabinet, containing *the Antinous (now called Mercury), perhaps the most beautiful statue in the world. It was found on the Esquiline near S. Martino al Monte. It has never been injured by restoration, but was broken across the ankles when found, and has been unskilfully put together.

"Je suis bien tenté de rapporter à un original de Polyclète, qui aimait les formes carrées, le Mercure du Belvédère, qui n'est pas très-svelte pour un Mercure. On a cru reconnaître que les proportions de cette statue se rapprochaient beaucoup des proportions préscrites par Polyclète. Poussin, comme Polyclète, ami des formes carrées, déclarait le Mercure, qu'on appelait alors sans motif un Antinoüs, le modèle le plus parfait des proportions du corps humain; il pourrait à ce titre remplacer jusqu'à un certain point la statue de Polyclète, appelée la règle, parcequ'elle passait pour offrir ce modèle parfait, et faisait règle à cet égard. De plus, on sait qu'un Mercure de Polyclète avait été apporté à Rome."—Ampère, Hist. Rom. iii. 267.

Third Cabinet, of *the Laocoon. This wonderful group was discovered near the Sette Sale on the Esquiline in 1506, while Michael-Angelo was at Rome. The right arm of the father is a terra-cotta restoration, and is said by Winckelmann to be the work of Bernini; the arms of the sons are additions by Agostino Cornacchini of Pistoia. There is now no doubt that the Laocoon is the group described by Pliny.

"The fame of many sculptors is less diffused, because the number employed upon great works prevented their celebrity; for there is no one artist to receive the honour of the work, and where there are more than one they cannot all obtain an equal fame. Of this the Laocoon is an example, which stands in the palace of the emperor Titus,—a work which may be considered superior to all others both in painting and statuary. The whole group,—the father, the boys, and the awful folds of the serpents,—were formed out of a single block, in accordance with a vote of the senate, by Agesander, Polydorus, and Athenodorus, Rhodian sculptors of the highest merit."—Pliny, lib. xxxvi. c. 4.

"Les trois sculpteurs rhodiens qui travaillèrent ensemble au Laocoon étaient probablement un père et ses deux fils, qui exécutèrent l'un la statue du père, et les autres celles des deux fils, touchante analogie entre les auteurs et l'ouvrage.

"Les auteurs du Laocoon étaient Rhodiens, ce peuple auquel, dit Pindare, Minerve a donné de l'emporter sur tous les mortels par le travail habile de leurs mains, et dont les rues étaient garnies de figures vivantes qui semblaient marcher. Or, le grand éclat, la grande puissance de Rhodes, appartiennent surtout à l'époque qui suivit la mort d'Alexandre. Après qu'elle se fût délivrée du joug macédonien, presque toujours alliée de Rome, Rhodes fut florissante par le commerce, les armes et la liberté, jusqu'au jour on elle eut embrassé le parti de César; Cassius prit d'assaut la capitale de l'île et dépouilla ses temples de tous leurs ornements. Le coup fut mortel à la république de Rhodes, qui depuis ne s'en releva plus.

"C'est avant cette fatale époque, dans l'époque de la prospérité rhodienne, entre Alexandre et César, que se place le grand développement de l'art comme de la puissance des Rhodiens, et qu'on est conduit naturellement à placer la création d'un chef-d'œuvre tel que le Laocoon.

"Pline dit que les trois statues dont se compose le groupe étaient d'un seul morceau, et ce groupe est formé de plusieurs, on en a compté jusqu'à six. Ceci semblerait faire croire que nous n'avons qu'une copie, mais j'avoue ne pas attacher une grande importance à cette indication de Pline, compilateur plus érudit qu'observateur attentif. Michel-Ange, dit-on, remarqua le premier que le Laocoon n'était pas d'un seul morceau; Pline a très-bien pu ne pas s'en apercevoir plus que nous et répéter de confiance une assertion inexacte."—Ampère, Hist. Rom. iii. 382, 385, 387.

"The circumstance of the two sons being so much smaller than the father, has been criticised by some, but this seems to have been necessary to the harmony of the composition. The same apparent disproportion exists between Niobe and her children, in the celebrated group at Florence, supposed to be by Scopas. The raised arms of the three figures are all restorations, as are some portions of the serpents. Originally, the raised hands of the old man rested on his head, and the traces of the junction are clearly discernible. For this we have also the evidence of an antique gem, on which it is thus engraved. This work was found in the baths (?) of Titus, in the reign of Julius II., by a certain Felix de Fredis, who received half the revenue of the gabella of the Porta San Giovanni as a reward, and whose epitaph, in the church of Ara Cœli, records the fact."—Shakspere Wood.

"Il y avait dans la vie, au seizième siècle, je ne sais qu'elle excitation fébrile, quelle aspiration vers le beau, vers l'inconnu, qui disposait les esprits à l'enthousiasme.... Félix de Frédis fut gratifié d'une part dans les revenus de la porte de Saint Jean de Latran, pour avoir trouvé le groupe du Laocoon, et, lorsque l'ordre fut donné de transporter au Belvédère le Laocoon, l'Apollon, la Vénus, Rome entière s'émut, on jetait des fleurs au marbre, on battait des mains; depuis les thermes de Titus jusqu'au Vatican, le Laocoon fut porté en triomphe; et Sadolet chantait sur le mode virgilien que durent reconnaître les échos de l'Esquilin et du palais d'Auguste."—Gournerie, Rome Chrétienne.

"I felt the Laocoon very powerfully, though very quietly; an immortal agony, with a strange calmness diffused through it, so that it resembles the vast rage of the sea, calm on account of its immensity; or the tumult of Niagara, which does not seem to be tumult, because it keeps pouring on for ever and ever."

"It is a type of human beings, struggling with an inexplicable trouble, and entangled in a complication which they cannot free themselves from by their own efforts, and out of which Heaven alone can help them."—Hawthorne, Notes on Italy.

The Fourth Cabinet contains *the Apollo Belvedere, found in the sixteenth century at Porto d'Anzio (Antium), and purchased by Julius II. for the Belvedere Palace, which was at that time a garden pavilion separated from the rest of the Vatican, and used as a museum of sculpture. It is now decided that this statue, beautiful as it is, is not the original work of a Greek sculptor, but a copy, probably from the bronze of Calamides, which represented Apollo, as the defender of the city, and which was erected at Athens after the cessation of a great plague. Four famous statues of Apollo are mentioned by Pliny as existing at Rome in his time, but this is not one of them.

In the second portico, between Canova's statues and the Antinous, is (No. 43) a Venus and Cupid,—interesting because the Venus is a portrait of Sallustia Barbia Orbiana, wife of Alexander Severus. It was discovered in the fifteenth century, in the ruin near Sta. Croce in Gerusalemme, to which it has given a name. In the third portico, between the Antinous and the Laocoon, are two beautiful dogs. Between these we enter:

The Sala degli Animali, containing a number of representations of animals in marble and alabaster. Perhaps the best is No. 116—two greyhounds playing. The statue of Commodus on horseback (No. 139) served as a model to Bernini for his figure of Constantine in the portico of St. Peter's.

"La Salle des Animaux au Vatican est comme un musée de l'école de Myron; le naturel parfait qu'il donna à ses représentations d'animaux y éclate partout. C'est une sorte de ménagerie de l'art, et elle mérite de s'appeler, comme celle du Jardin des Plantes, une ménagerie d'animaux vivants.

"Ces animaux sont pourtant d'un mérite inégal: parmi les meilleurs morceaux on compte des chiens qui jouent ensemble avec beaucoup de vérité, un cygne dont le duvet, un mouton tué dont la toison sont très-bien rendus, une tête d'âne très-vraie et portant une couronne de lierre, allusion au rôle de l'âne de Silène dans les mystères bacchiques."—Ampère, Hist. Rom. iii. 276.

On the right we enter:

The Galleria delle Statue, once a summer-house of Innocent VIII., but arranged as a statue-gallery under Pius VI. In its lunettes are remains of frescoes by Pinturicchio. Beginning on the right, are:

248. An armed statue of Claudius Albinus standing on a cippus which marked the spot where the body of Caius Cæsar was burnt, inscribed C. CÆSAR GERMANICI CÆSARIS HIC CREMATUS EST.

250. The *Statue called "The Genius of the Vatican," supposed to be a copy from a Cupid of Praxiteles which existed in the Portico of Octavia in the time of Pliny. On the back are the holes for the metal pins which supported the wings.

251. Athlete.

253. Triton, from Tivoli.

255. Paris.

Le Vatican possède une statue de Pâris jugeant les déesses. Cette statue est-elle, comme on le pense généralement, une copie du Pâris d'Euphranor?

"Euphranor avait-il choisi le moment où Pâris juge les déesses? Les expressions de Pline pourraient en faire douter: il ne l'affirme point; il dit que dans la statue d'Euphranor on eût pu reconnaître le juge des trois déesses, l'amant d'Hélène et le vainqueur d'Achille.

* * * * * * * *

"La statue du Vatican est de beaucoup la plus remarquable des statues de Pâris. On y sent, malgré ses imperfections, la présence d'un original fameux; de plus, son attitude est celle de Pâris sur plusieurs vases peints et sur plusieurs bas-reliefs, et nous verrons que les bas-reliefs reproduisaient très-souvent une statue célèbre. Il m'est impossible, il est vrai, de voir dans le Pâris du Vatican tout ce que Pline dit du Pâris d'Euphranor. Je ne puis y voir que le juge des déesses. L'expression de son visage montre qu'il a contemplé la beauté de Vénus, et que le prix va être donné. Rien n'annonce l'amant d'Hélène, ni surtout le vainqueur d'Achille; mais ce qui était dans l'original aurait pu disparaître de la copie."—Ampère, Hist. Rom. iii. 300.

256. Young Hercules.

259. Figure probably intended for Apollo, restored as Minerva.

260. A Greek relief, from a tomb.

261. Penelope, on a pedestal, with a relief of Bacchus and Ariadne.

"L'attente de Pénélope nous est présente, et, pour ainsi dire, dure encore pour nous dans cette expressive Pénélope, dont le torse nous a montré un spécimen de l'art grec sous la forme la plus ancienne."—Ampère, Hist. Rome, iii. p. 452.

264. *Apollo Sauroctonos (killing a lizard), found on the Palatine in 1777—a copy of a work of Praxiteles. Several other copies are in existence, one in bronze, in the Villa Albani, inferior to this. The right arm and the legs above the knees are restorations, well executed.

"Apollon presque enfant épie un lézard qui se glisse le long d'un arbre. On sait, à n'en pouvoir douter, d'après la description de Pline et de Martial, que cet Apollon, souvent répété, est une imitation de celui de Praxitèle, et quand on ne le saurait pas, on l'eût deviné."—Ampère, iii. 313.

265. Amazon, found in thé Villa Mattei, the finest of the three Amazons in the Vatican, which are all supposed to be copies from the fifty statues of Amazons, which decorated the temple of Diana at Ephesus.

267. Drunken Satyr.

268. Juno, from Otricoli.

271, 390. Posidippus and Menander, very fine statues, perfectly preserved, owing to their having been kept through the middle ages in the church of S. Lorenzo Pane e Perna, where they were worshipped under the belief that they were statues of saints, a belief which arose from their having metal discs over their heads, a practice which prevailed with many Greek statues intended for the open air. The marks of the metal pins for these discs may still be seen, as well as those for a bronze protection for the feet, to prevent their being worn away by the kisses of the faithful,—as on the statue of St. Peter at St Peter's.

Between these statues we enter:

The Hall of Busts. Perhaps the best are:

278. Augustus, with a wreath of corn.

289. Julia Mammæa, mother of Alexander Severus.

299. Jupiter-Serapis, in basalt.

325. Jupiter.

357. Antinous.

388. *Roman Senator and his wife, from a tomb. (These busts, having been much admired by the great historian, were copied for the monument of Niebuhr at Bonn, erected, by his former pupil the King of Prussia, to his memory—with that of his loving wife Gretchen, who only survived him nine days.)

"Les têtes de deux époux, représentés au devant de leur tombeau d'où ils semblent sortir à mi-corps et se tenant par le main, sont surtout d'une simplicité et d'une vérité inexprimable. La femme est assez jeune et assez belle, l'époux est vieux et très-laid; mais ce groupe a un air honnête et digne qui répond pour tous deux d'une vie de sérénité et de vertu. Nul récit ne pourrait aussi bien que ces deux figures transporter au sein des mœurs domestiques de Rome; en leur présence on se sent pénétré soi-même d'honnêteté, de pudeur et de respect, comme si on était assis au chaste foyer de Lucrèce."—Ampère, Hist. Rom. iv. 103.

Re-entering the Gallery of Statues, and following the left wall, are:

392. Septimius Severus.

393. Girl at a spring?

394. Neptune.

395. Apollo Citharœdus.

396. Wounded Adonis.

397. Bacchus, from Hadrian's Villa.

398. Macrinus (Imp. 217).

399. Æsculapius and Hygeia, from Palestrina.

400. Euterpe.

401. Mutilated group from the Niobides, found near Porta San Paolo.

405. Danaide.

406. Copy of the Faun of Praxiteles, very beautiful, but inferior to that at the Capitol.

422. Head of a fountain, with Bacchanalian Procession.

(Here is the entrance of the Gabinetto delle Maschere, which contains works of small importance. It is named from the mosaic upon the floor, of masks from Hadrian's Villa. It is seldom shown, probably because it contains a chair of rosso-antico, called "Sedia forata," found near the Lateran, and supposed to be the famous "Sella Stercoraria" used at the installation of the mediæval popes, and associated with the legend of Pope Joan.

"Le Pape élu (Célestine III. 1191) se prosterne devant l'autel pendant que l'on chante le Te Deum: puis les Cardinaux Evêques le conduisent à son siége derrière l'autel: là ils viennent à ses pieds, et il leur donne le baiser de paix. On le mène ensuite à une chaise posée devant la portique de la Basilique du Sauveur de Latran. Cette chaise était nommée dès lors 'Stercoraria,' parceque elle est percée au fond: mais l'ouverture est petite, et les antiquaires jugent que c'étoit pour égouter l'eau, et que cette chaise servait à quelque bain."—Fleury, Histoire Ecclésiastique, xv. p. 525.)

462. Cinerary Urn of Alabaster.

414. *Sleeping Ariadne, found c. 1503—formerly supposed to represent Cleopatra.

"The effect of sleep, so remarkable in this statue, and which could not have been rendered by merely closing the lids over the eyes, is produced by giving positive form to the eyelashes; a distinct ridge, being raised at right angles to the surface of the lids, with a slight indented line along the edge to show the division."—Shakspere Wood.

"La figure est certainement idéale et n'est point un portrait; mais ce qui ne laisse aucun doute sur le nom à lui donner, c'est un bas-relief, un peu refait, il est vrai, qu'on a eu la très-heureuse idée de placer auprès d'elle.

"On y voit une femme endormie dont l'attitude est tout à fait pareille à celle de la statue, Thésée qui va s'embarquer pendant le sommeil d'Ariane, et Bacchus qui arrive pour la consoler. C'est exactement ce que l'on voyait peint dans le temple de Bacchus à Athènes.

"Cette statue, belle sans doute, mais peut-être trop vantée, doit être postérieure à l'époque d'Alexandre. Sa pose gracieuse est presque maniérée: on dirait qu'elle se regarde dormir. La disposition de la draperie est compliquée et un peu embrouillée, à tel point que les uns prennent pour une couverture ce que d'autres regardent comme un manteau."—Ampère, Hist. Rom. iii. 534.

Beneath this figure is a fine sarcophagus, representing the Battle of the Giants.

412, 413. "The Barberini Candelabra" from Hadrian's Villa.

416. Ariadne.

417. Mercury.

420. Lucius Verus—on a pedestal which supported the ashes of Drusus in the Mausoleum of Augustus.

From the centre of the Sala degli Animali we now enter:

The Sala delle Muse, adorned with sixteen Corinthian columns from Hadrian's Villa. It is chiefly filled with statues and busts from the villa of Cassius at Tivoli. The statues of the Muses and that called Apollo Musagetes (No. 516) are generally attributed to the time of the Antonines.

"Nous savons que l'Apollon Citharède de Scopas était dans le temple d'Apollon Palatin, élevé par Auguste; les médailles, Properce et Tibulle, nous apprennent que le dieu s'y voyait revêtu d'une longue robe.

"Nous ne pouvons donc hésiter à admettre que l'Apollon de la salle des Muses au Vatican a eu pour premier original l'Apollon de Scopas.

"Nous savons aussi qu'un Apollon de Philiscus et un Apollon de Timarchide (celui-ci tenant la lyre), sculpteurs grecs moins anciens que Scopas, étaient dans un autre temple d'Apollon, près du portique d'Octavie, en compagnie des Muses, comme l'Apollon Citharède du Vatican a été trouvé avec celles qui l'entourent aujourd'hui dans la salle des Muses. Il est donc vraisemblable que cet Apollon est d'après Philiscus ou Timarchide, qui eux-mêmes avaient sans doute copié l'Apollon à la lyre de Scopas et l'avaient placé au milieu des Muses.

"Apollon est là, ainsi que plus anciennement il avait été représenté sur le coffre de Cypsélus, avec cette inscription qui conviendrait à la statue du Vatican: 'Alentour est le chœur gracieux des Muses, auquel il préside;' et, comme dit Pindare, 'au milieu du beau chœur des Muses, Apollon frappe du plectrum d'or la lyre aux sept voix."—Ampère, Hist. Rom. iii. 292.

Here we reach the Sala Rotonda, built by Pius VI., paved with a mosaic found in 1780 in the baths of Otricoli, and containing in its centre a grand porphyry vase from the baths of Titus. On either side of the entrance are colossal heads of Tragedy and Comedy, from Hadrian's Villa. Beginning from the right are:

539. *Bust of Jupiter from Otricoli—the finest extant.

540. Antinous, from Hadrian's Villa. All the drapery (probably once of bronze) is a restoration.

"Antinous was drowned in the Nile, A.D. 131. Some accounts assert that he drowned himself in obedience to an oracle, which demanded for the life of the emperor Hadrian the sacrifice of the object dearest to him. However this may be, Hadrian lamented his death with extravagant weakness, proclaimed his divinity to the jeering Egyptians, and consecrated a temple in his honour. He gave the name of Besantinopolis to a city in which he was worshipped in conjunction with an obscure divinity named Besa."—Merivale, lxvi.

541. Faustina the elder, wife of Antoninus Pius.

542. Augustus, veiled.

543. *Hadrian, found in his mausoleum.

544. *Colossal Hercules, in gilt bronze, found (1864) near the Theatre of Pompey. The feet and ankles are restorations by Tenerani.

546. *Bust of Antinous.

547. Sea-god, from Pozzuoli.

548. *Nerva.

"Among the treasures of antiquity preserved in modern Rome, none surpasses,—none perhaps equals,—in force and dignity, the sitting statue of Nerva, which draws all eyes in the rotunda of the Vatican, embodying the highest ideal of the Roman magnate, the finished warrior, statesman, and gentleman of an age of varied training and wide practical experience."—Merivale, ch. xliii.

549. Jupiter Serapis.

550. *The Barberini Juno.

551. Claudius.

552. Juno Sospita, from Lanuvium. This is the only statue in the Vatican of which we can be certain that it was a worshipped idol; the sandals of the Tyrrhenian Juno turn up at the end,—no other Juno wears these sandals.

553. Plotina, wife of Trajan.

554. Julia Domna, wife of Septimius Severus.

556. Pertinax.

The Sala a Croce Greca contains:

On the right.—The porphyry sarcophagus of Sta. Constantia, daughter of Constantine the Great, adorned with sculptures of a vintage, brought hither most inappropriately, from her church near St'Agnese.

On the left.—The porphyry sarcophagus of Sta. Helena, mother of Constantine the Great, carried off from her tomb (now called Torre Pignatarra) by Anastasius IV., and placed in the Lateran, whence it was brought hither by Pius VI. The restoration of its reliefs, representing battle scenes of the time of Constantine, cost £20,000.

At the end of the hall on the right is a recumbent river-god, said to have been restored by Michael Angelo. The stairs, adorned with twenty ancient columns from Palestrina, lead to:

The Sala della Biga, so called from a white marble chariot, drawn by two horses. Only the body of the chariot (which long served as an episcopal throne in the church of S. Marco) and part of the horse on the right, are ancient; the remainder is restoration. Among the sculptures here, are:

608. Bearded Bacchus.

609. An interesting sarcophagus representing a chariot-race. The chariots are driven by Amorini, who are not attending to what they are about, and drive over one another. The eggs and dolphins on the winning-posts indicated the number of times they had gone round; each time they passed another egg and dolphin were put up.

610. Bacchus, as a woman.

611. Alcibiades?

612. Veiled priest, from the Giustiniani collection.

614. Apollo Citharædus.

615. Discobolus, copy of a bronze statue by Naubides.

616. *Phocion, very remarkable and beautiful from the extreme simplicity of the drapery.

618. Discobolus, copy of the bronze statue of Myron—inferior to that at the Palazzo Massimo.

"Il n'y a pas une statue dont l'original soit connu avec plus de certitude que le Discobole. Cet original fut l'athlète lançant le disque de Myron.

"C'est bien la statue se contournant avec effort dont parle Quintilien; en effet, la statue, penchée en avant et dans l'attitude du jet, porte le corps sur une jambe, tandis que l'autre est traînante derrière lui. Ce n'est pas la main, c'est la personne tout entière qui va lancer le disque."—Ampère, Hist. Rom. iii. 270.

619. Charioteer.

Proceeding in a straight line from the top of the stairs, we enter:

The Galleria dei Candelabri, 300 feet long, filled with small pieces of sculpture. Among these we may notice in the centre, on the right, Bacchus and Silenus, found near the Sancta-Sanctorum, also:

194. Boy with a goose.

224. Nemesis.

'Une petite statue da Vatican rappelle une curieuse anecdote dont le héros est Agoracrite. Alcamène et lui avaient fait chacun une statue de Vénus. Celle d'Alcamène fut jugée la meilleure par les Athéniens. Agoracrite, indigné de ce qui lui semblait une injustice, transforma la sienne en Némésis, déesse vengeresse de l'équité violée, et le rendit aux habitants du bourg de Rhamnus, à condition qu'elle ne serait jamais exposée à Athènes. Ceci montre combien sa Vénus avait gardé la sévérité du type primitif. Ce n'est pas de la Vénus du Capitole ou de la Vénus de Médicis, qu'on aurait pu faire une Némésis. Némésis avait pour emblème la coudée, signe de la mesure que Némésis ne permet point de dépasser, et l'avant-bras était la figure de la coudée, par suite, de la mesure. C'est pourquoi quand on représentait Némésis on plaçait toujours l'avant-bras de manière d'attirer sur lui l'attention. Dans la Némésis du Vatican la donnée sévère est devenue un motif aimable. Cet avant-bras, qu'il fallait montrer pour rappeller une loi terrible, Némésis le montre en effet, mais elle s'en sert avec grâce pour rattacher son vêtement."—Ampère, Hist. Rom. iii. 260.

253. Statuette of Ceres, the head from some other statue.

Hence we enter:

The Galleria degli Arazzi (open gratis on Mondays), hung with tapestries from the New Testament History, executed for the lower walls of the Sistine Chapel, in 1515—16, for Leo X., from the cartoons of Raphael, of which seven were purchased in Flanders by Charles I., and are now at Hampton Court. The tapestries are ill arranged. According to their present order, beginning on the left wall, they are:

1. St. Peter receiving the keys. (On the border, the flight of Cardinal de' Medici from Florence in 1494, disguised as a Franciscan Monk.)

2. The Miraculous draught of Fishes.

3. The Sacrifice at Lystra.

4. St. Paul preaching at Athens.

5. The Saviour and Mary Magdalene.

6. The Supper at Emmaus.

7. The Presentation in the Temple.

8. The Adoration of the Shepherds.

9. The Ascension.

10. The Adoration of the Magi.

11. The Resurrection.

12. The Day of Pentecost.

Returning, on the right wall, are:

1. An Allegorical Composition of the Triumph of Religion (by Van Orley and other pupils of Raphael).

2. The Stoning of Stephen (on the border the return of the Cardinal de' Medici to Florence as Legate).

3. Elymas the Sorcerer (?—removed 1869—70).

4, 5, 6. Massacre of the Innocents.

7. (Smaller than the others.) Christ falling under the Cross.

8. Christ appearing to his disciples on the shore of the Lake of Galilee.

9. Peter and John healing the lame man.

10. The Conversion of St. Paul.

The Arazzi were long used as church decorations on high festivals.

"On Corpus-Christi Day I learnt the true destination of the Tapestries, when they transformed colonnades and open spaces into handsome halls and corridors: and while they placed before us the power of the most gifted of men, they gave us at the same time the happiest example of art and handicraft, each in its highest perfection, meeting for mutual completion."—Goethe.

The Library of the Vatican is shown from 12 to 3, except on Sundays and festivals, but the visitor is hurried through in a crowd by a custode, and there is no time for examination of the individual objects. The entrance is by a door on the left at the end of the Galleria Lapidaria, which leads to the museum of statues. The Papal Library was founded by the early popes at the Lateran. The Public Library was begun by Nicholas V., and greatly increased under Sixtus IV. (1475) and Sixtus V. (1588), who built the present halls for the collection. In 1623 the library was increased by the gift of the "Bibliotheca Palatina" of Heidelberg, captured by Tilly from Maximilian of Bavaria; in 1657 by the "Bibliotheca Urbinas," founded by Federigo da Montefeltro; in 1690 by the "Bibliotheca Reginensis," or "Alexandrina," which belonged to Christina of Sweden; in 1746 by the Bibliotheca Ottoboniana, purchased by the Ottobuoni pope, Alexander VIII. The number of Greek, Latin, and Oriental MSS. in the collection has been reckoned at 23,580.

The ante-chambers are hung with portraits of the Librarians;—among them, in the first room, is that of Cardinal Mezzofanti. In this room are facsimiles of the columns found in the Triopium of Herodes Atticus (see the account of the Valle Caffarelli), of which the originals are at Naples. From the second ante-chamber we enter the Great Hall, 220 feet long, decorated with frescoes by Scipione Gaetani, Cesare Nebbia, and others,—unimportant in themselves, but producing a rich general effect of colour. No books or MSS. are visible; they are all enclosed in painted cupboards, so that of a library there is no appearance whatever, and it is only disappointing to be told that in one cupboard are the MSS. of the Greek Testament of the fifth century, Virgil of the fifth, and Terence of the fourth centuries, and that another contains a Dante, with miniatures by Giulio Clovio,[348] &c. Ranged along the middle of the hall are some of the handsome presents made to Pius IX. by different foreign potentates, including the Sèvres font, in which the Prince Imperial was baptized, presented by Napoleon III., and some candelabra given by Napoleon I. to Pius VII. At the end of the hall, long corridors open out on either side. Turning to the left, the second room has two interesting frescoes—one representing St. Peter's as designed by Michael Angelo, the other the erection of the obelisk in the Piazza S. Pietro under Fontana. At the end of the third room are two ancient statues, said to represent Aristides, and Hippolytus Bishop of Porto. The fourth room is a museum of Christian antiquities, and contains, on the left, a collection of lamps and other small objects from the Catacombs; on the right, some fine ivories by Guido da Spoleto, and a Deposition from the Cross attributed to Michael Angelo. The room beyond this, painted by Raphael Mengs, is called the Stanza dei Papiri, and is adorned with papyri of the fifth, sixth, and seventh centuries. The next room has an interesting collection of pictures, by early masters of the schools of Giotto, Giottino, Cimabue, and Fra Angelico. Here is a Prie Dieu, of carved oak and ivory, presented to Pius IX. by the four bishops of the province of Tours.

At the end of this room, not generally shown, is the Chapel of St. Pius V.

The Appartamenti Borgia, which are reached from hence, are only shown by a special permission, difficult to obtain. They consist of four rooms, which were built by Alexander VI., though their beautiful decorations were chiefly added by Leo X. The first room is painted by Giovanni da Udine and Pierino del Vaga, and represents the course of the planets,—Jupiter drawn by eagles, Venus by doves, Diana (the moon) by nymphs, Mars by wolves, Mercury by cocks, Apollo (the sun) by horses, Saturn by dragons. These frescoes, executed at the time Michael Angelo was painting the Last Judgment, are interesting as the last revival under Clement VII. of the pagan art so popular in the papal palace under Leo X.

The second room, painted by Pinturicchio, has beautiful lunettes of the Annunciation, Adoration of the Magi, Resurrection, Ascension, Descent of the Holy Ghost, and Assumption of the Virgin. The ceiling of the third room has paintings by Pinturicchio of the Martyrdom of St Sebastian; the Visitation of St Elizabeth; the Meeting of St Anthony with St. Paul, the first hermit; St. Catherine before Maximian; the Flight of St. Barbara; St. Julian of Nicomedia; and, over the door, the Virgin and Child. This last picture is of curious historical interest, as a relic of the libertinism of the court of Alexander VI. (Rodrigo Borgia), the "figure of the Virgin being a faithful representation of Giulia Farnese, the too celebrated Vanozza," mistress of the pope, and mother of his children, Cæsar and Lucrezia. "She held upon her knees the infant Jesus, and Alexander knelt at her feet."

The fourth room, also painted by Pinturicchio, is adorned with allegorical figures of the Arts and Sciences, and of the Cardinal Virtues.

"On the accession of the infamous Alexander VI., Pinturicchio was employed by him to paint the Appartamento Borgia, and a great number of rooms, both in the castle of S. Angelo and in the pontifical palace. The patronage of this pope was still more fatal to the arts than that of the Medici at Florence. The subjects represented in the castle of S. Angelo were drawn from the life of Alexander himself, and the portraits of his relations and friends were introduced there,—amongst others, those of his brothers, sisters, and that of the infamous Cæsar Borgia. To all acquainted with the scandalous history of this family, this representation appeared a commemoration of their various crimes, and it was impossible to regard it in any other light, when, in addition to the publicity they affected to give to these scandalous excesses, they appeared desirous of making art itself their accomplice; and by an excess of profanation hitherto unexampled in the Catholic world, Alexander VI. caused himself to be represented, in a room in the Vatican, in the costume of one of the Magi, kneeling before the holy Virgin, whose head was no other than the portrait of the beautiful Giulia Farnese ('Vanozza'), whose adventures are unfortunately too well known. We may indeed say that the walls have in this case made up for the silence of the courtiers: for on them was traced, for the benefit of contemporaries and posterity, an undeniable proof of the depravity of the age.

"At the sight of that Appartamento Borgia, which is entirely painted by Pinturicchio, we shall experience a sort of satisfaction in discovering the inferiority of this purely mercenary work, as compared with the other productions of the same artist, and we cannot but rejoice that it is so unworthy of him. Such an ignoble task was not adapted to an artist of the Umbrian school, and there is good reason to believe that, after this act of servility, Pinturicchio became disgusted with Rome, and returned to the mountains of Umbria, in search of nobler inspirations."—Rio. Poetry of Christian Art.

A door on the right of the room with the old pictures opens into a room containing a very interesting collection of ancient frescoes. On the right wall is the celebrated "Nozze Aldobrandini," found in 1606[349] in some ruins belonging to the baths of Titus near the arch of Gallienus on the Esquiline, and considered to be the finest specimen of ancient pictorial art in Rome. It was purchased at first by the Aldobrandini family, whence its name. It represents an ancient Greek ceremony, possibly the nuptials of Peleus and Thetis. There is a fine copy by Nicholas Poussin in the Doria Palace.

"S'il fait allusion à un sujet mythologique, le réel y est à côté de l'idéal, et la mythologie y est appliquée à la représentation d'un mariage ordinaire. Tout porte à y voir une peinture romaine, mais l'auteur s'était inspiré des Grecs, comme on s'en inspirait presque toujours à Rome. La nouvelle mariée, assise sur le lit nuptial et attendant son époux, a cette expression de pudeur virginale, d'embarras modeste, qui avait rendu célèbre un tableau dont le sujet était le mariage de Roxane et l'auteur Ætion, peintre grec."—Ampère, Hist. Rom. iv. 127.

Opposite to this is a Race of the Cupids, from Ostia. The other frescoes in this room were found in the ruins on the Esquiline and at the Torre di Marancia.

The Etruscan Museum can be visited on application to the custode, every day except Monday, from 10 to 2. It is reached by the staircase which passes the entrance to the Gallery of Candelabra: after which one must ring at a closed door on the right.

"This magnificent collection is principally the fruit of the excavating partnership established, some twelve or fifteen years since, between the Papal government and the Campanari of Toscanella; and will render the memory of Gregory XVI., who forwarded its formation with more zeal than he ordinarily displayed, ever honoured by all interested in antiquarian science. As the excavations were made in the neighbourhood of Vulci, most of the articles are from that necropolis; yet the collection has been considerably enlarged by the addition of others previously in the possession of the government, and still more by recent acquisitions from the Etruscan cemeteries of Cervetri, Corneto, Bomarzo, Orte, Toscanella, and other sites within the Papal dominions."—Dennis.

The 1st Room—

Contains three sarcophagi of terra-cotta from Toscanella, with three life-size figures reposing upon them. Their extreme length is remarkable. The figure on the left wears a fillet, indicating priesthood. The head of the family was almost always priest or priestess. Most of the objects in terra-cotta, which have been discovered, come from Toscanella. The two horses' heads in this room, in nenfro, i.e. volcanic tufa, were found at the entrance of a tomb at Vulci.

The 2nd Room—

Is a corridor filled with cinerary urns, chiefly from Volterra, bearing recumbent figures, ludicrously stunted. The large sarcophagus on the left supports the bearded figure of a man, and is adorned with reliefs of a figure in a chariot and musicians painted red. The urns in this room are of alabaster, which is the characteristic of Volterra.

The 3rd Room—

Has in the centre a large sarcophagus of nenfro, found at Tarquinii, in 1834, supporting a reclining figure of a Lucumo, with a scroll in his hand, "recalling the monuments of the middle ages." At the sides are reliefs representing the story of Clytemnestra and Ægisthus,—the Theban brothers,—the sacrifice of Clytemnestra,—and Pyrrhus slaying the infant Astyanax. In this room is a slab with a bilingual inscription, in Latin and Umbrian, from Todi. In the comers are some curious cinerary urns shaped like houses.

The 4th Room—

Is the Chamber of Terra-cottas. In the centre is a most beautiful statue of Mercury found at Tivoli. At the sides are fragments of female figures from Vulci,—and an interesting terra-cotta urn from Toscanella, with a youth lying on a couch. "From the gash in his thigh, and the hound at his bed-side, he is usually called Adonis; but it may be merely the effigy of some young Etruscan, who met his death in the wild-boar chase."

The 5th Room—

This and the three following rooms are occupied by Vases. The vases in the 5th room are mostly small amphoræ, in the second or Archaic style, with black figures on the ground of the clay. On a column, near the window, is a Crater, or mixing-vase, from Vulci, with parti-coloured figures on a very pale ground, and in the most beautiful style of Greek art. It represents Mercury presenting the infant Bacchus to Silenus. To the left of the window is a humorous representation of the visit of Jupiter and Mercury to Alcmena, who is looking at them out of a window. In the cabinets are objects in crystal from Palestrina.