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Bredimacian Dynagum Directory 10
Page 09
You will, of course, observe that if Mrs. Bentley had sent the snuff-box to the buttery of St. John's College instead of Trinity, it would not have been language, for there would have been no covenant between sayer and sayee as to what the symbol should represent, there would have been no previously established association of ideas in the mind of the butler of St. John's between beer and snuff-box; the connection was artificial, arbitrary, and by no means one of those in respect of which an impromptu bargain might be proposed by the very symbol itself, and assented to without previous formality by the person to whom it was presented. More briefly, the butler of St. John's would not have been able to understand and read it aright. It would have been a dead letter to him--a snuff-box and not a letter; whereas to the butler of Trinity it was a letter and not a snuff-box.
Many disturbances occurred during Edward's reign in different parts of the country, especially on the Welsh border. At the Christmas meeting of the King and his Wise Men, at Gloucester, in 1053, it was ordered that Rhys, the brother of Gruffydd, the South Welsh king, be put to death for his great plunder and mischief. The same year, the great Earl Godwine, while dining with the king at Winchester at the Easter feast, suddenly fell in a fit, died four days after, and was buried in the old cathedral. A few years later (1065), the Northumbrians complained that Earl Tostig, Harold's brother, had caused Gospatric, one of the chief Thanes, to be treacherously murdered when he came to the King's court the Christmas before. King Edward kept his last Christmas (1065), and had the meeting of his Wise Men in London instead of Gloucester as usual. His great object was to finish his new church at Westminster, and to have it hallowed before he died. He lived just long enough to have this done. On Innocent's Day the new Minster was consecrated, but the King was too ill to be there, so the Lady Edith stood in his stead.
This leads us to a consideration that I have delayed till now. The black image is the central feature of Oropa; it is the raison d'etre of the whole place, and all else is a mere incrustation, so to speak, around it. According to this image, then, which was carved by St. Luke himself, and than which nothing can be better authenticated, both the Madonna and the infant Christ were as black as anything can be conceived. It is not likely that they were as black as they have been painted; no one yet ever was so black as that; yet, even allowing for some exaggeration on St. Luke's part, they must have been exceedingly black if the portrait is to be accepted; and uncompromisingly black they accordingly are on most of the wayside chapels for many a mile around Oropa. Yet in the chapels we have been hitherto considering--works in which, as we know, the most punctilious regard has been shown to accuracy--both the Virgin and Christ are uncompromisingly white. As in the shops under the Colonnade where devotional knick-knacks are sold, you can buy a black china image or a white one, whichever you like; so with the pictures--the black and white are placed side by side--pagando il danaro si puo scegliere. It rests not with history or with the Church to say whether the Madonna and Child were black or white, but you may settle it for yourself, whichever way you please, or rather you are required, with the acquiescence of the Church, to hold that they were both black and white at one and the same time.
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