FOOTNOTES:

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FIFTEENTH CENTURY FRENCH TAPESTRY

Boston Museum of Fine Arts

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THE LIFE OF CHRIST

Flemish Tapestry, second half of Fifteenth Century. Boston Museum of Fine Arts

Hangings portraying secular subjects were less often woven than those of religion and morals, but also the former have less lustily outlived the centuries, owing tothe habit of tearing them from the suspending hooks and packing them about from château to château, to soften surroundings for the wandering visitor. Thus it comes that we have little tapestried record of a time when knights and ladies and ill-assorted attributes walked hand in hand, a time of chivalry and cruelty, of roses and war, of sumptuousness and crudity, of privation and indulgence, of simplicity and deceit.

If prowling among old books has tempted the hand to take from the shelves one of those quaint luxuries known as a “Book of Hours,” there before the eye lies the spirit of that age in decoration and design. There, too, lies much of the old spirit of morality—that, whether genuine or affected, was bound to be expressed. Morality had a vogue in those days, was asine qua nonof fashion. That famous amateur Jean, duc de Berry, uncle of Charles VI of France, had such a book, “Les Très Riches Heures”; one was possessed by that gifted Milanese lady whom Ludovico Sforza put out of the line of Lombardy’s throne. The wonderful Gothic ingenuousness lies in their careful paintings, the ingenuousness where virtue is expressed by beauty, and vice by ugliness, and where, with delightful seriousness, standing figures overtop the houses they occupy—the same people, the same battlements, we have seen on the early tapestries. Weavers must surely have consulted the lovely books of Gothic miniature, so like is the spirit of the designs to that in the Gothic fabrics.

“The beauties of Agnes Sorel were represented on the wool,” says Jubinal, “and she herself gave a superb and magnificent tapestry to the church at Loches,” but thisquaint student is doubtful if the lovelyamante du roiactually gave the tapestries that set forth her own beauties, which beauty all can see in the quiet marble as she lies sleeping with her spaniel curled up at her lovely feet in the big château on the Loire.

By means of a rare set bought by the Rogers Fund for the Metropolitan Museum of Art in New York, we can see, if not the actual tapestries of fair Agnes Sorel, at least those of the same epoch and manner. This set is calledThe Baillée des Rosesand comprises three pieces, fragments one is inclined to call them, seeing the mutilations of the ages. (Plate facing page42.) They were woven probably before 1450, probably in France, undoubtedly from French drawings, for the hand and eye of the artist were evidently under the influence of the celebrated miniaturist, Jean Fouquet of Tours. Childlike is the charm of this careful artist of olden times, childlike is his simplicity, his honesty, his care to retain the fundamental virtues of a good little boy who lives to the tune of Eternal Verities.

These three tapestries of the Roses illustrate so well so many things characteristic of their day, that it is not time lost to study them with an eye to all their points. There is the weave, the wool, the introduction of metal threads, the colour scale; all these besides the design and the story it tells.

The tapestries represent a custom of France in the time when Charles VII, the Indolent (and likewise through Jeanne d’Arc, the victorious) had as his favourite the fascinating Agnes Sorel. During the late spring, whenthe roses of France are in fullest flower, various peers of France had as political duty to present to each member of the Parliament a rose when the members answered in response to roll call.

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LA BAILLÉE DES ROSES

French Tapestry, about 1450. Metropolitan Museum of Art, New York

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FIFTEENTH CENTURY MILLEFLEUR WITH ARMS

Cathedral of Troyes

The great chamber where the body met was for the occasion transformed into a bower; vines and sprays of roses covered all the grim walls, as the straying vines in the tapestry reveal. The host of the day, who might be a foreign prince or cardinal, or one of the “children of France,” began the day with giving a great breakfast which took place in the several chambers. During the feast the noble host paid a courtly visit to each chamber, accompanied by a servitor who bore a huge salver on which were the flowers and souvenirs to be presented. The air was sweet with blossoms and pungent herbs, music penetrated from the halls outside as the man of conspicuous elegance played mock humility and served all with the dainty tribute of a fragrant tender rose. This part of the ceremony over, the company moved on to the great audience chamber, where mass was said.

Our tapestries show the figures of ladies and gentlemen present at this pretty ceremony—too pretty to associate with desperate Jeanne d’Arc, who at that very time was rousing France to war to throw off the foreign yoke. The ladies fair and masters bold are intensely human little people, for the most part paired off in couples as men and women have been wont to pair in gardens since Eden’s time. They are dressed in their best, that is evident, and by their distant, courteous manners show good society. The faces of the ladies are childlike, dutiful;those of the men more determined, after the manner of men.

But the interest of the set centres in the tableau wherein are but three figures, those of two men and a woman. Here lies a piquant romance. Who is she, the grand and gracious lady, bending like a lily stalk among the roses, with a man on either side? A token is being exchanged between her and the supplicant at her right. He, wholly elegant, half afraid, bends the knee and fixes her with a regard into which his whole soul is thrown. She, fair lady, is inclining, yet withdrawing, eyes of fear and modesty cast down. Yet whatever of temerity the faces tell, the hands are carrying out a comedy. Hid in the shadow of a copious hat, which the gentleman extends, lurks a rose; proffered by the lady’s hand is a token—fair exchange, indeed, of lover’s symbols—provided the strong, hard man to the left of the lady has himself no right of command over her and her favours. Thus might one dream on forever over history’s sweets and romance’s gallantries.

It is across the sea, in the sympathetic Museum of Cluny that the beauty of early French work is exquisitely demonstrated. The set ofThe Lady and the Unicornis one of infinite charm. (Plates facing pages44and45.) In its enchanted wood lives a noble lady tall and fair, lithe, young and elegant, with attendant maid and two faithful, fabulous beasts that uphold the standards of maidenhood. A simple circle denotes the boundary of the enchanted land wherein she dwells, a park with noble trees and lovely flowers, among which disport the littleanimals that associate themselves with mankind. For four centuries these hangings have delighted the eye of man, and are perhaps more than ever appreciated now. Certain it is that the art student’s easel is often set before them for copying the quaint design and soft colour.

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THE LADY AND THE UNICORN

French Tapestry, Fifteenth Century. Musée de Cluny, Paris

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THE LADY AND THE UNICORN

French Tapestry, Fifteenth Century. Musée de Cluny, Paris

As the early worker in wools could not forget the beauties of earth, the foreground of many Gothic tapestries is sprinkled with the loved common flowers of every day, of the field and wood. This is one of the charming touches in early tapestry, these little flowers that thrust themselves with captivating inappropriateness into every sort of scene. The grave and awesome figures in theApocalypsefind them at their feet, and in scenes of battle they adorn the sanguinary sod and twinkle between fierce combatants.

Occasionally a weaver goes mad about them and refuses to produce anything else but lily-bells newly sprung in June, cowslips and daisies pied, rosemary and rue, and all these in decorous courtesy on a deep, dark background like twilight on a bank or moonlight in a dell—and lo, we have the marvellous bit of nature-painting calledmillefleurs.

A Burgundian tapestry that has come to this country to add to our increasing riches, is the large hanging known asThe Sack of Jerusalem. (Plate facing page46.) Almost more than any other it revivifies the ancient times of Philip the Hardy, John without Fear, and Charles the Bold, when these dukes, who were monarchs in all but name, were leading lives that make our own Twentieth Century fretting seem but the unrest of aspens. Suchhangings as this,The Sack of Jerusalem, were those that the great Burgundian dukes had hung about their tents in battle, their castles in peace, their façades and bridges in fêtes.

The subject chosen hints religion, but shouts bloodshed and battle. Those who like to feel the texture of old tapestries would find this soft and pliable, and in wondrous state of preservation. Its colours are warm and fresh, adhering to red-browns and brown-reds and a general mellow tone differing from the sharp stained-glass contrasts noticed inThe Sacraments. Costumes show a naïve compromise between those the artist knew in his own time and those he guessed to appertain to the year of our Lord 70, when the scene depicted was actually occurring. The tapestry resembles in many ways the famous tapestries of the Duke of Devonshire which are known as the Hardwick Hall tapestries. In drawing it is similar, in massing, in the placing of spots of interest. This large hanging is a part of the collection at the Metropolitan Museum of Art in New York.

The Boston Museum of Fine Arts exhibits a primitive hanging which is probably woven in France, Northern France, at the end of the Fifteenth Century. (Plate facing page40.) It represents, in two panels, the power of the church to drive out demons and to confound the heathen. Fault can be found with its crudity of drawing and weave, but tapestries of this epoch can hold a position of interest in spite of faults.

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THE SACK OF JERUSALEM (DETAIL)

Burgundian Tapestry, about 1450. Metropolitan Museum of Art, New York

A fine piece at the same museum is the long, narrowhanging representing scenes from the life of Christ, with a scene from Paradise to start the drama. (Plate facing page41.) This tapestry, which is of great beauty, is subdivided into four panels by slender columns suggesting a springing arch which the cloth was too low to carry. All the pretty Gothic signs are here. The simple flowers upspringing, the Gothic lettering, the panelling, and a narrow border of such design as suggests rose-windows or other lace-like carving. Here is noticeable, too, the sumptuous brocades in figures far too large for the human form to wear, figures which diminished greatly a very few decades later.

The Institute of Art, Chicago, possesses an interesting piece of the period showing another treatment of a similar subject. (Plate facing page48.) In this the columns are omitted, the planes are increased, and there is an entire absence of the triptych or altar-piece style of drawing which we associate with the primitive artists in painting.

We have seen in this slight review that Paris was in a fair way to cover the castle walls and floors of noble lords with her high loom andsarrazinoisproducts, when the English occupation ruined the prosperity of the weaver’s guild. Arras supplied the enormous demand for tapestries through Europe, and made a lasting fame. But this little city, too, had to go down before the hard conditions of the Conqueror. Louis XI, in 1477, possessed himself of the town after the death of the last-famed Burgundian duke, Charles the Bold, and under his eccentric persecutionsthe guild of weavers scattered. He saw too late his mistake. But other towns benefited by it, towns whither the tapissiers fled with their art.

There had also been much trouble between the last Duke of Burgundy and his Flemish cities. His extravagances and expeditions led him to make extraordinary demands upon one town and another for funds, and even to make war upon them, as at Liége, the battles of which conflict were perpetuated in tapestries. Let us trust that no Liégois weaver was forced to the humiliation of weaving this set.

This disposition to work to his own ultimate undoing was encouraged in the duke, wherever possible, by the crafty Louis XI, who had his own reasons for wishing the downfall of so powerful a neighbour. And thus it came that Arras, the great tapestry centre, was at first weakened, then destroyed by the capture of the town by Louis XI immediately after the tragic death of the duke in 1477.

Thus everything was favourable to the Brussels factories, which began to produce those marvels of workmanship that force from the world the sincerest admiration. It is frankly asserted that toward the end of the century, or more accurately, during the reigns of Charles VIII and Louis XII (1483-1515), tapestry attained a degree of perfection which has never been surpassed.

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SCENES FROM THE LIFE OF CHRIST, WITH ARMORIAL SHIELDS

Flemish Tapestry, Fifteenth Century. Institute of Art, Chicago

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HISTORY OF THE VIRGIN

Angers Cathedral

We have a very clear idea of what use to make of tapestries in these days—to hang them in a part of the house where they will be much seen and much protected, on an important wall-space where their figures become thefriend of daily life, or the bosky shades of their verdure invite to revery. They are extended flat against the wall, or even framed, that not one stroke of the artist’s pencil or one flash of the weaver’s shuttle be hid. But, many were their uses and grand were their purposes in the days when high-warp and low-warp weaving was the important industry of whole provinces. Palaces and castles were hung with them, but apart from this was the sumptuous use of a reserve of hangings for outdoor fêtes and celebrations of all sorts. These were the great opportunities for all to exhibit their possessions and to make a street look almost as elegant and habitable as the grandest chamber of the king.

On the occasion of the entry of a certain queen into Paris, all the way from Porte St. Denis to the Cathedral of Notre Dame was hung with such specimens of the weaver’s art as would make the heart of the modern amateur throb wildly. They were hung from windows, draped across the fronts of the houses, and fluttered their bright colours in the face of an illuminating sun that yet had no power to fade the conscientious work of the craftsman. The high lights of silk in the weave, and the enrichment of gold and silver in the pattern caught and held the sunbeams. In all the cavalcade of mounted knights and ladies, there was the flashing of arms, the gleam of jewelled bridles, the flaunting of rich stuffs, all with a background of unsurpassed blending of colour and texture. The bridge over the Seine leading to Notre Dame, its ramparts were entirely concealed, its asperities softened, by the tapestries which hung over its sides, makingthe passage over the river like the approach to a throne, the luxury of kings combined with the beauty of the flowing river, the blue sky, the tender green of the trees.

Indeed, it was so lovely a sight that the king himself was not content to see it from his honoured but restricted post, but needs must doff his crown—monarchs wore them in those fairy days—and fling a leg over a gentleman’s charger, behind its owner, and thus ride double to see the sights. So great was his eagerness to enjoy all the display that he got a smart reproof from an officer of ceremonies for trespassing.[12]

When Louis XI was the young king, and had not yet developed the taste for bloodshed and torture that as a crafty fox he used later to the horror of his nation, he, too, had similar festivals with similar decorations. On one occasion the Pont des Changes was made the chief point in the royal progress through the streets of Paris. The bridge was hung with superb tapestries of great size, from end to end, and the king rode to it on a white charger, his trappings set with turquoise, with a gorgeous canopy supported over his head. Just as he reached the bridge the air became full of the music of singing birds, twenty-five hundred of them at that moment released, and all fluttering, darting, singing amid the gorgeous scene to tickle the fancy of a king.

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DAVID AND BATHSHEBA

German Tapestry, about 1450

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FLEMISH TAPESTRY. ABOUT 1500

Collection of Alfred W. Hoyt, Esq.

FOOTNOTES:[7]Canon de Haisnes, “La Tapisserie.”[8]M. de Barante, “Histoire des Ducs de Bourgogne.”[9]Froissart, manuscript of the library of Dijon.[10]De Barante, “Histoire.”[11]See M. Pinchart, “Roger van der Weyden et les Tapisseries de Berne.”[12]Enguerrand de Monstrelet, “Chronicles.”

[7]Canon de Haisnes, “La Tapisserie.”

[8]M. de Barante, “Histoire des Ducs de Bourgogne.”

[9]Froissart, manuscript of the library of Dijon.

[10]De Barante, “Histoire.”

[11]See M. Pinchart, “Roger van der Weyden et les Tapisseries de Berne.”

[12]Enguerrand de Monstrelet, “Chronicles.”

THE wonderful time of the Burgundian dukes is gone; Charles le Téméraire leaves the world at Nancy, where the pitying have set up a cross in memory of his unkingly death, and where the lover of things Gothic may wander down a certain way to the exquisite portico of the Ducal Palace and, entering, find the Gothic room where the duke’s precious tapestries are hung. In this sympathetic atmosphere one may dream away hours in sheer joy of association with these shadowy hosts of the past, the relentless slayers in the battle scenes, relentless moralists in the religious subjects—for morality plays had a parallel in the morality tapestry, issuing such rigid warnings to those who make merry as is seen inThe Condemnation of Suppers and Banquets,The Reward of Virtue,The Triumph of Right,The Horrors of the Seven Deadly Sins, all of which were popular subjects for the weaver.

With the artists who might be called primitives we have almost finished in the end of the Fifteenth Century. The simplicity of the very early weavers passed. They were content with comparatively few figures, and these so strongly treated that in composition one scarce took on more importance than another. When Arras and other Flemish towns, as well as Paris and certain Frenchtowns, developed the industry and employed more ambitious artists, the designs became more crowded, and the tendency was to multiply figures in an effort to crowd as many as possible into the space. When architecture appeared in the design, towers and battlements were crowded with peeping heads in delightful lack of proportion, and forests of spears springing from platoons of soldiers, filled almost the entire height of the cloth. The naïve fashion still existed of dressing the characters of an ancient Biblical or classic drama in costumes which were the mode of the weaver’s time, disregarding the epoch in which the characters actually lived.

An adherence to the childlike drawing of the early workers continues noticeable in their quaint way of putting many scenes on one tapestry. Interiors are readily managed, by dividing—as inThe Sacramentsset in the Metropolitan Museum of Art, New York—with slender Gothic columns, than which nothing could be prettier, especially when framed in at the top with the Gothic arch. In outdoor scenes the frank disregard of the probable adds the charm of audacity. Side by side with a scene of carnage, a field of blood with victims lying prone, is inserted an island of flowers whereon youths and dogs are pleasantly sporting; and adjoining that may be another section cunningly introduced where a martyred woman is enveloped in flames which spring from the ground around her as naturally as grass in springtime.

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DAVID AND BATHSHEBA

Flemish Tapestry, late Fifteenth Century

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HISTORY OF ST. STEPHEN

Arras Tapestry, Fifteenth Century

And flowers, flowers everywhere. Those little blossoms of the Gothic with their perennial beauty, they are one of the smiles of that far time that shed cheer throughthe centuries. They are not the grandiose affairs of the Renaissance whose voluptuous development contains the arrogant assurance of beauty matured. They do not crown a column or trail themselves in foliated scrolls; but are just as Nature meant them to be, unaffected bits of colour and grace, upspringing from the sod. In the cathedral at Berne is a happy example of the use of these sweet flowers, as they appear at the feet of the sacred group, and as they carry the eye into the sky by means of the feathery branches like fern-fronds which tops the scene; but we find them nearer home, in almost every Gothic tapestry.

It was about the end of the last Crusade when Italy began to produce the inspired artists who broke the bonds of Byzantine traditions and turned back to the inspiration of all art, which is Nature. Giotto, tending his sheep, began to draw pictures of things as he saw them, Savonarola awoke the conscience, Dante, Petrarch, Boccaccio—a string of names to conjure with—all roused the intellect. The dawn of the Renaissance flushed Europe with the life of civilisation. But before the wonderful development of art through the reversion to classic lines, came a high perfection of the style called Gothic, and with that we are pleased to deal first. It is so full of beauty to the eye and interest to the intellect that sometimes we must be dragged away from it to regard the softer lines of later art, with the ingratitude and reluctance of childhood when torn from its fairy tales to read of real people in the commonplace of every day.

We are now in the time when the perfection ofproduction was reached in the tapestries we call Gothic. Artists had grown more certain of their touch in colour and design, and weavers worked with such conscientious care as is now almost unknown, and produced a quality of tapestry superior to that of their forebears. The Fifteenth Century and the first few years of the Sixteenth were spent in perfecting the style of the preceding century, and so great was the perfection reached, that it was impossible to develop further on those lines.

It must not be supposed from their importance that Brussels and Bruges were the sole towns of weavers. There were many high-warp looms, and low-warp as well, in many towns in Flanders and France, and there were also beginnings in Spain, England and Germany. Italy came later. The superb set in the Cluny Museum in Paris,The Lady and the Unicorn, than which nothing could be lovelier in poetic feeling as well as in technique, is accorded to French looms. But as it is impossible in a cursory survey to mention all, the two most important cities are dwelt upon because it is from them that the greatest amount of the best product emanated.

Tapestries could not well decline with the fortunes of a town, for they were a heavy article of commerce at the time when Louis XI attacked Arras. Trade was made across the Channel, whence came the best wool for their manufacture; they were bought by the French monarchs and nobility; many drifted to Genoa and Italy, to be sold by the active merchants of the times to whoever could buy. When, therefore, Arras was crushed, her able workmen flew to other centres of production, principallyin Flanders, notably to Bruges and Brussels, and helped to bring these places into their high position.

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VERDURE

French Gothic Tapestry

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“ECCE HOMO”

Brussels Tapestry, about 1520. Metropolitan Museum of Art, New York

Stories of kings and their magnificence breathe ever of romance, but kings could not be magnificent were it not for the labour of the conscientious common people, those who go daily to their task, asking nothing better than to live their little span in humble endeavour. The weavers, the tapissiers of that far-away time in Flanders are intensely appealing now when their beautiful work hangs before us to-day. They send us a friendly message down through the centuries. It is this makes us inquire a bit into the conditions of their lives, and so we find them scattered through the country north of France working with single-hearted devotion toward the perfection of their art. That they arrived there, we know by such tapestries as are left us of their time.

Bruges was the home of a movement in art similar to that occurring in Italy. Old traditions of painting were being thrown aside—the revolution even attacking the painter’s medium, tempera, which was criticised, discarded and replaced by oil on the palettes. Memling, the brothers Van Eyck, were painting things as they saw them, not as rules prescribed. Bernard Van Orley was at work with bold originality.

It were strange if this Northern school of painters had not influenced all art near by. It is to these men that Brussels owes the beauty of her tapestries in that apogee of Gothic art which immediately preceded the introduction of the Renaissance from Italy.

Cartoons or drawings for tapestries took on the rulesof composition of these talented and original men. Easily distinguishable is the strong influence of the religious feeling, the fidelity to standards of the church. When a rich townsman wished to express his praise or gratitude to God, he ordered for the church an altar-piece or dainty gilded Gothic carving to frame the painted panels of careful execution. When Jean de Rome executed a cartoon, he treated it in much the same way; built up an airy Gothic structure and filled the spaces with pretty pictures. The so-called Mazarin tapestry of Mr. Morgan’s shows this treatment at its best. Unhappily, the atelier of Jean de Rome or Jan von Room is too sketchily portrayed in the book of the past; its records are faint and elusive. We only hear now and then an interested allusion, a suggestion that this or that beautiful specimen of work has come from his atelier.

Cartoons at the beginning of the Sixteenth Century were not all divided into their different scenes by Gothic column and arch. In much of the fine work there was no division except a natural one, for the picture began to develop the modern scheme of treating but one scene in one picture. Although this might be filled with many groups, yet all formed a harmonious whole. The practice then fell into disuse of repeating the same individual many times in one picture.

A good example of the change and improvement in drawing which assisted in making Brussels’ supremacy and in bringing Gothic art to perfection, is the fine hanging in the Museum of Fine Arts in Boston. (Plate facing page57.) It depicts with beautiful naïveté andmuch realism the discomfiture of Pharaoh and his army floundering in the Red Sea, while the serene and elegant children of Israel contemplate their distress with well-bred calm from the flowery banks of an orderly park.

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ALLEGORICAL SUBJECT

Flemish Tapestry, about 1500. Collection of Alfred W. Hoyt, Esq.

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CROSSING THE RED SEA

Brussels Tapestry, about 1500. Boston Museum of Fine Arts

This tapestry illustrates so many of the important features of work during the first period of Brussels’ supremacy that it is to be lingered over, dissected and tasted like a dessert of nuts and wine. Should one speak first of the cartoon or of the weave, of the artist or of the craftsmen? If it is to be the tapissier, then to him all credit, for in this and similar work he has reached a care in execution and a talent in translation that are inspired. Such quantity of detail, so many human faces with their varying expressions, could only be woven by the most adroit tapissier.

The drawing shows, first, one scene of many groups but a sole interest, with none but probable divisions. Much grace and freedom is shown in the attitudes of the persons on the shore, and strenuous effort and despair among the engulfed soldiers. Extreme attention to detail, the making one part as finished as another, even to the least detail, is noticeable. The exaggerated patterns of the stuffs observable in earlier work is absent, and a sense of proportion is displayed in dress ornament. The free movement of men and beasts, and the variety of facial expression all show the immense strides made in drawing and the perfection attained in this brilliant period.

It was a time when the artist perfected the old style and presaged the new, the years before the Renaissancehad left its cradle and marched over Europe. This perfection of the Gothic ideal has a purity and simplicity that can never fail to appeal to all who feel that sincerity is the basic principle of art as it is of character. The style of Quentin Matsys, of the Van Eycks, was the mode at the end of the Fifteenth Century and the beginning of the Sixteenth, and after all this lapse of time it seems to us a sweet and natural expression of admirable human attributes.

In the new wing of the Metropolitan Museum of Art, New York, the labels of certain exhibits, purchases and loans allude briefly to “studio of Jean de Rome.” It is an allusion which especially interests us, as our country now holds examples of this atelier which make us wish to know more about its master. He was a designer in the marvellous transition period of about 1500, when art trembled between the restraint of ecclesiastic Gothic and the voluptuous freedom of the Renaissance; hesitated between the conventions of religion and the abandonment to luxury, to indulgence of the senses. It is the fashion to regard periods of transition as times of decadence, of false standards of hybrid production, but at least they are full of deepest interest to the student of design who finds in the tremulous dawn of the new idea a flush which beautifies the last years of the old method.

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THE KINGDOM OF HEAVEN

Flemish Tapestry, about 1510. Collection of J. Pierpont Morgan, Esq., New York

Attributed to this newly unearthed studio of Jean de Rome hangs a marvellous tapestry in the new wing alluded to, one which deserves repeated visits. (Plate facing page58.) Indeed, to see it once creates the desire to see it again, so beautiful is it in drawing and so exquisitein colour and weave. It is suggested that Quentin Matsys is responsible for the drawing, and it is known that only Bruges or Brussels could produce such perfection of textile. Indeed, Jean de Rome is by some authorities spoken of as Jean de Brussels, for it is there that he worked long and well, assisting to produce those wonders of textile art that have never been surpassed, not even by the Gobelins factory in the Seventeenth Century. The tapestry in the Metropolitan Museum is now the property of J. Pierpont Morgan, Esq., but began life as the treasure of the King and Queen of Spain who, at the time when Brussels was producing its best, were sitting firmly on a throne but just wrested from the Saracenic occupancy. Spain, while unable to establish famous and enduring tapestry factories of her own, yet was known always as a lavish buyer. Later, Cardinal Mazarin, with his trained Italian eye, detected at once the value of the tapestry and became possessed of it, counting it among his best treasures of art. It is a woven representation of the triptych, so favourite in the time of the Van Eycks, and is almost as rich with gold as those ancient altar decorations. The tapestry is variously calledThe Kingdom of Heaven, andThe Adoration of the Eternal Fatherand is the most beautiful and important of its kind in America. Fortunate they who can go to the museum to see it—only less fortunate than those who can go to see it many times.

In the private collection of Martin A. Ryerson, Esq., of Chicago, are three examples of great perfection. They belonged to the celebrated art collection of Baron Spitzer,which fact, apart from their beauty, gives them renown. The first of these (plate facing page60) is an appearance of Christ to the Magdalen after the Entombment, and is Flemish work of late in the Fifteenth Century. It is woven in silk and gold with infinite skill. With exquisite patience the weaver has brought out the crowded detail in the distance; indeed, it is this background, stretching away to the far sky, past the Tomb, beyond towns and plains of fruited trees to yet more cities set on a hill, that constitutes the greatest charm of the picture, and which must have brought hours of happy toil to the inspired weaver.

The second tapestry of Mr. Ryerson’s three pieces is also Flemish of the late Fifteenth Century. (Plate facing page61.) This small group of the Holy Family shows at its best the conscientious work of the time, a time wherein man regarded labour as a means of worshipping his God. The subject is treated by both artist and weaver with that loving care which approaches religion. The holy three are all engaged in holding bunches of grapes, while the Child symbolically spills their juice into a chalice. Other symbols are found in the book and the cross-surmounted globe. A background of flat drapery throws into beautiful relief the inspired faces of the group. Behind this stretches the miniature landscape, but the foreground is unfretted by detail, abounding in the repose of the simple surfaces of the garments of Mother and Child. By a subtle trick of line, St. Joseph is separated from the holier pair. The border is the familiar well-balanced Gothic composition of flower,fruit, and leaf, all placed as though by the hand of Nature. The materials used are silk and gold, but one might well add that the soul of the weaver also entered into the fabric.

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FLEMISH TAPESTRY, END OF FIFTEENTH CENTURY

Collection of Martin A. Ryerson, Esq., Chicago. Formerly in the Spitzer Collection

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THE HOLY FAMILY

Flemish Tapestry, end of Fifteenth Century. Collection of Martin A. Ryerson, Esq., Chicago. Formerly in the Spitzer Collection

The third piece from the Spitzer collection bears all those marks of exquisite beauty with which Italy was teeming in the Fifteenth Century. (Colour plate facing page82.) Weavers from Brussels went down into Italy and worked under the direction of Italian artists who drew the designs. Andrea Mantegna was one of these. The patron of the industry was the powerful Gonzaga family. This tapestry ofThe Annunciationwhich Mr. Ryerson is so fortunate as to hang in his collection, is decorated with the arms of the Gonzaga family. The border of veined marble, the altar of mosaics and fine relief, the architecture of the outlying baptistry, the wreathed angel, all speak of Italy in that lovely moment when the Gothic had not been entirely abandoned and the Renaissance was but an opening bud.

The highest work of painter and weaver—artists both—continued through thirty or forty years. Pity it is, the time had not been long enough for more remains of it to have come to us than those that scantily supply museums. After the Gothic perfection came the great change made in Flanders by the introduction of the Renaissance.

It came through the excellence of the weavers. It was not the worth of the artists that brought Brussels its greatest fame, but the humbler work of its tapissiers. Their lives, their endeavours counted more in textile art than did the Flemish school of painting. No such weavers existed in all the world. They were bound together asa guild, had restrictions and regulations of their own that would shame a trades union of to-day, and in change of politics had scant consideration from new powers. But in the end they were the ones to bring fame to the Brussels workshops.

In 1528 they were banded together by organisation, and from that time on their work is easily followed and identified. It was in that year that a law was made compelling weavers—and allowing weavers—to incorporate into the encompassing galloon of the tapestry the Brussels Brabant mark of two B’s with a shield between. And it was about this time and later that the celebrated family of weavers named Pannemaker came into prominence through the talent of Wilhelm de Pannemaker, he who accompanied the Emperor Charles V on his expedition to Tunis.

This expedition flaunts itself in the set of tapestries now in Madrid. (Plate facing page62.) The emperor seems, from our point of view, to have done it all with dramatic forethought. There was his special artist on the spot, Jan Vermeyen, to draw the superb cartoons, and accompanying him was Wilhelm de Pannemaker, the ablest weaver of his day, to set the loom and thrust the shuttle. Granada was the place selected for the weaving, and the finest of wool was set aside for it, besides lavish amounts of silk, and pounds of silver and gold. In three years, by the help of eighty workmen, Pannemaker completed his colossal task. Such was the master-weaver of the Sixteenth Century.

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