Of the same kind, but still more astounding, are the tombs of the Pallavicino family in San Francesco a Ripa. Executed by Mazzuoli at the beginning of the eighteenth century, these monuments are among the last and at the same time the most extravagant outflowerings of the Baroque spirit. Admirably carved, the usual Virtues keep guard at the base of each of the vast pyramidal structures. Above them, flapping huge wings, a ten-foot skeleton in bronze holds up for our inspection a pair of oval frames, containing busts of the departed Pallavicini. On one side of the family chapel we see the likenesses of two princely ecclesiastics. Death holds them with a studied carelessness, tilting their frames a little, one to the left, the other to the right, so that the grave ascetic faces look out, as though through the ports of a rolling ship. Opposite them, in the hands of another and, if possible, even more frightful skeleton, are two more members of the family—an elderly princess, this time, and her spouse. And what a spouse! Under the majestic wig the face is gross, many-chinned, complacently imbecile. High blood pressure inflates the whole squat person almost to bursting point; pride keeps the pig-snout chronically pointing to the skies. And it is Death who now holds him aloft; it is Corruption who, with triumphant derision, exhibits him, forever pilloried in marble, a grotesque and pitiable example of human bumptiousness.

Looking at the little fat man up there in the skeleton’s clutches, one reflects, with a certain astonishment, that some Pallavicino must have ordered and presumably paid for this strange monument to a departed relative. With what intentions? To display the absurdity of the old gentleman’s pretensions to grandeur? To make a mock of everything he had lived for? The answer to these questions is, at least in part, affirmative. All these Baroque tombs were doctrinally sound. The heirs of popes and princes laid out huge sums to celebrate the glories of their distinguished forebears—but laid them out on monuments whose emphatically Christian theme is the transience of earthly greatness and the vanity of human wishes. After which they addressed themselves with redoubled energy to the task of satisfying their own cravings for money, position and power. A belief in hell and the knowledge that every ambition is doomed to frustration at the hands of a skeleton have never prevented the majority of human beings from behaving as though death were no more than an unfounded rumor and survival, a thing beyond the bounds of possibility. The men of the Baroque differed from those of other epochs not in what they actually did, not even in what they thought about those doings, but in what they were ready to express of their thoughts. They liked an art that harps on death and corruption, and were neither better nor worse than we who are reticent about such things.

The fantastic dance of death in San Francesco a Ripa is almost the last of its kind. Thirty years after it was carved, Robert Blair could achieve a modest popularity by writing such lines as these:

But eighteenth-century sculptors made no attempt to realize these gruesome images. On graves and monuments Death no longer comments upon the mad pretensions of his victims. Broken columns, extinguished torches, weeping angels and muses—these are now the emblems in vogue. The artist and his patron are concerned to evoke sentiments less painful than the horror of corruption. With the nineteenth century we enter an age of stylistic revivals; but there is never a return to the mortuary fashions of the Baroque. From the time of Mazzuoli until the present day no monument to any important European has been adorned with death’s heads or skeletons.

We live habitually on at least three levels—the level of strictly individual existence, the level of intellectual abstraction and the level of historical necessity and social convention. On the first of these levels our life is completely private; on the others it is, at least partially, a shared and public life. Thus, writing about death, I am on the level of intellectual abstraction. Participating in the life of a generation to which the mortuary art of the Baroque seems odd and alien, I am on the level of history. But when I actually come to die, I shall be on the first level, the level of exclusively individual experience. That which, in human life, is shared and public has always been regarded as more respectable than that which is private. Kings have their Astronomers Royal, emperors their official Historiographers; but there are no Royal Gastronomers, no Papal or Imperial Pornographers. Among crimes, the social and the historical are condoned as last infirmities of noble minds, and their perpetrators are very generally admired. The lustful and intemperate, on the contrary, are condemned by all—even by themselves (which was why Jesus so much preferred them to the respectable Pharisees). We have no God of Brothels, but the God of Battles, alas, is still going strong.

Baroque mortuary sculpture has as its basic subject matter the conflict, on one important front, between the public and the private, between the social and the individual, between the historical and the existential. The prince in his curly wig, the Pope in his vestments, the lawyer with his Latin eulogy and his smirk of self-satisfaction—all these are pillars of society, representatives of great historical forces and even makers of history. But under smirk and wig and tiara is the body with its unsharable physiological processes, is the psyche with its insights and sudden graces, its abysmal imbecilities and its unavowable desires. Every public figure—and to some extent we are all public figures—is also an island universe of private experiences; and the most private of all these experiences is that of falling out of history, of being separated from society—in a word, the experience of death.

Based as they always are upon ignorance—invincible in some cases, voluntary and selective in others—historical generalizations can never be more than partially true. In spite of which and at the risk of distorting the facts to fit a theory, I would suggest that, at any given period, preoccupation with death is in inverse ratio to the prevalence of a belief in man’s perfectibility through and in a properly organized society. In the art and literature of the age of Condorcet, of the age of Herbert Spencer and Karl Marx, of the age of Lenin and the Webbs there are few skeletons. Why? Because it was during the eighteenth and nineteenth centuries that men came to believe in progress, in the march of history toward an ever bigger and better future, in salvation, not for the individual, but for society. The emphasis is on history and environment, which are regarded as the primary determinants of individual destiny. Indeed, among orthodox Marxians they are now (since the canonization of Lysenko and the anathema pronounced on “reactionary Morganism”) regarded as the sole determinants. Predestination, whether Augustinian or Mendelian, whether karmic or genetic, has been ruled out, and we are back with Helvetius and his shepherd boys who can all be transformed into Newtons, back with Dr. Watson and his infinitely conditionable infants. But meanwhile the fact remains that, in this still unregenerate world, each of us inherits a physique and a temperament. Moreover the career of every individual man or woman is essentially non-progressive. We reach maturity only to decline into decrepitude and the body’s death. Could anything be more painfully obvious? And yet how rarely in the course of the past two hundred and fifty years has death been made the theme of any considerable work of art! Among the great painters only Goya has chosen to treat of death, and then only of death by violence, death in war. The mortuary sculptors, as we have seen, harp only on the sentiments surrounding death—sentiments ranging from the noble to the tender and even the voluptuous. (The most delicious buttocks in the whole repertory of art are to be found on Canova’s monument to the last of the Stuarts.)