Page:The Waning of the Middle Ages (1924).djvu/249

Rh Middle Ages, much more to the sight of their monuments, either in the original or by reproductions, than to reading. The change of our ideas about the Middle Ages is due less to a weakening of the romantic sense than to the substitution of artistic for intellectual appreciation.

Still, this vision of an epoch resulting from the contemplation of works of art is always incomplete, always too favourable, and therefore fallacious. It has to be corrected in more than one sense. Confining ourselves to the period in question, we first have to take into consideration the fact that, proportionately, far more of the written documents than of the monuments of art have been preserved. The literature of the declining Middle Ages, with some few exceptions, is known to us fairly completely. We have products of all genres : the most elevated and the most vulgar, the serious and the comic, the pious and the profane. Our literary tradition reflects the whole life of the epoch. Written tradition, moreover, is not confined to literature: official records, in infinite number, enable us to augment almost indefinitely the accuracy of our picture.

Art, on the contrary, is by its very nature limited to a less complete and less direct expression of life. Moreover, we only — possess a very special fraction of it. Outside ecclesiastical art very little remains. Profane art and applied art have only been preserved in rare specimens. This is a serious want, because these are just the forms of art which would have most clearly revealed to us the relation of artistic production to social life. The modest number of altar-pieces and tombs teaches us too little in this respect; the art of the epoch remains to us as a thing apart from the history of the time. Now, really to understand art, it is of great importance to form a notion of the function of art in life; and for that it does not suffice to: admire surviving. masterpieces, all that has been lost asks our attention too.

Art in those times was still wrapped up in life. Its function was to fill with beauty the forms assumed by life. These forms were marked and potent. Life was encompassed and measured by the rich efflorescence of the liturgy: the sacraments, the canonical hours of the day and the festivals of the ecclesiastical year. All the works and all the joys of life, whether dependent on religion, chivalry, trade or love, had their marked form.