The imperial road to Italy goes from Munich across the Tyrol, through Innsbruck and Bozen to Verona, over the mountains. Here the great processions passed as the emperors went South, or came home again from rosy Italy to their own Germany.

And how much has that old imperial vanity clung to the German soul? Did not the German kings inherit the empire of bygone Rome? It was not a very real empire, perhaps, but the sound was high and splendid.

Maybe a certain GrÖssenwahn is inherent in the German nature. If only nations would realize that they have certain natural characteristics, if only they could understand and agree to each other's particular nature, how much simpler it would all be.

The imperial procession no longer crosses the mountains, going South. That is almost forgotten, the road has almost passed out of mind. But still it is there, and its signs are standing.

The crucifixes are there, not mere attributes of the road, yet still having something to do with it. The imperial processions, blessed by the Pope and accompanied by the great bishops, must have planted the holy idol like a new plant among the mountains, there where it multiplied and grew according to the soil, and the race that received it.

As one goes among the Bavarian uplands and foothills, soon one realizes here is another land, a strange religion. It is a strange country, remote, out of contact. Perhaps it belongs to the forgotten, imperial processions.

Coming along the clear, open roads that lead to the mountains, one scarcely notices the crucifixes and the shrines. Perhaps one's interest is dead. The crucifix itself is nothing, a factory-made piece of sentimentalism. The soul ignores it.

But gradually, one after another looming shadowily under their hoods, the crucifixes seem to create a new atmosphere over the whole of the countryside, a darkness, a weight in the air that is so unnaturally bright and rare with the reflection from the snows above, a darkness hovering just over the earth. So rare and unearthly the light is, from the mountains, full of strange radiance. Then every now and again recurs the crucifix, at the turning of an open, grassy road, holding a shadow and a mystery under its pointed hood.

I was startled into consciousness one evening, going alone over a marshy place at the foot of the mountains, when the sky was pale and unearthly, invisible, and the hills were nearly black. At a meeting of the tracks was a crucifix, and between the feet of the Christ a handful of withered poppies. It was the poppies I saw, then the Christ.

It was an old shrine, the wood-sculpture of a Bavarian peasant. The Christ was a peasant of the foot of the Alps. He had broad cheekbones and sturdy limbs. His plain, rudimentary face stared fixedly at the hills, his neck was stiffened, as if in resistance to the fact of the nails and the cross, which he could not escape. It was a man nailed down in spirit, but set stubbornly against the bondage and the disgrace. He was a man of middle age, plain, crude, with some of the meanness of the peasant, but also with a kind of dogged nobility that does not yield its soul to the circumstance. Plain, almost blank in his soul, the middle-aged peasant of the crucifix resisted unmoving the misery of his position. He did not yield. His soul was set, his will was fixed. He was himself, let his circumstances be what they would, his life fixed down.

Across the marsh was a tiny square of orange-coloured light, from the farm-house with the low, spreading roof. I remembered how the man and his wife and the children worked on till dark, silent and intent, carrying the hay in their arms out of the streaming thunder-rain into the shed, working silent in the soaking rain.

The body bent forward towards the earth, closing round on itself; the arms clasped full of hay, clasped round the hay that presses soft and close to the breast and the body, that pricks heat into the arms and the skin of the breast, and fills the lungs with the sleepy scent of dried herbs: the rain that falls heavily and wets the shoulders, so that the shirt clings to the hot, firm skin and the rain comes with heavy, pleasant coldness on the active flesh, running in a trickle down towards the loins, secretly; this is the peasant, this hot welter of physical sensation. And it is all intoxicating. It is intoxicating almost like a soporific, like a sensuous drug, to gather the burden to one's body in the rain, to stumble across the living grass to the shed, to relieve one's arms of the weight, to throw down the hay on to the heap, to feel light and free in the dry shed, then to return again into the chill, hard rain, to stoop again under the rain, and rise to return again with the burden.

It is this, this endless heat and rousedness of physical sensation which keeps the body full and potent, and flushes the mind with a blood heat, a blood sleep. And this sleep, this heat of physical experience, becomes at length a bondage, at last a crucifixion. It is the life and the fulfilment of the peasant, this flow of sensuous experience. But at last it drives him almost mad, because he cannot escape.

For overhead there is always the strange radiance of the mountains, there is the mystery of the icy river rushing through its pink shoals into the darkness of the pine-woods, there is always the faint tang of ice on the air, and the rush of hoarse-sounding water.

And the ice and the upper radiance of snow are brilliant with timeless immunity from the flux and the warmth of life. Overhead they transcend all life, all the soft, moist fire of the blood. So that a man must needs live under the radiance of his own negation.

There is a strange, clear beauty of form about the men of the Bavarian highlands, about both men and women. They are large and clear and handsome in form, with blue eyes very keen, the pupil small, tightened, the iris keen, like sharp light shining on blue ice. Their large, full-moulded limbs and erect bodies are distinct, separate, as if they were perfectly chiselled out of the stuff of life, static, cut off. Where they are everything is set back, as in a clear frosty air.

Their beauty is almost this, this strange, clean-cut isolation, as if each one of them would isolate himself still further and for ever from the rest of his fellows.

Yet they are convivial, they are almost the only race with the souls of artists. Still they act the mystery plays with instinctive fullness of interpretation, they sing strangely in the mountain fields, they love make-belief and mummery, their processions and religious festivals are profoundly impressive, solemn, and rapt.

It is a race that moves on the poles of mystic sensual delight. Every gesture is a gesture from the blood, every expression is a symbolic utterance.

For learning there is sensuous experience, for thought there is myth and drama and dancing and singing. Everything is of the blood, of the senses. There is no mind. The mind is a suffusion of physical heat, it is not separated, it is kept submerged.

At the same time, always, overhead, there is the eternal, negative radiance of the snows. Beneath is life, the hot jet of the blood playing elaborately. But above is the radiance of changeless not-being. And life passes away into this changeless radiance. Summer and the prolific blue-and-white flowering of the earth goes by, with the labour and the ecstasy of man, disappears, and is gone into brilliance that hovers overhead, the radiant cold which waits to receive back again all that which has passed for the moment into being.

The issue is too much revealed. It leaves the peasant no choice. The fate gleams transcendent above him, the brightness of eternal, unthinkable not-being. And this our life, this admixture of labour and of warm experience in the flesh, all the time it is steaming up to the changeless brilliance above, the light of the everlasting snows. This is the eternal issue.

Whether it is singing or dancing or play-acting or physical transport of love, or vengeance or cruelty, or whether it is work or sorrow or religion, the issue is always the same at last, into the radiant negation of eternity. Hence the beauty and completeness, the finality of the highland peasant. His figure, his limbs, his face, his motion, it is all formed in beauty, and it is all completed. There is no flux nor hope nor becoming, all is, once and for all. The issue is eternal, timeless, and changeless. All being and all passing away is part of the issue, which is eternal and changeless. Therefore there is no becoming and no passing away. Everything is, now and for ever. Hence the strange beauty and finality and isolation of the Bavarian peasant.

It is plain in the crucifixes. Here is the essence rendered in sculpture of wood. The face is blank and stiff, almost expressionless. One realizes with a start how unchanging and conventionalized is the face of the living man and woman of these parts, handsome, but motionless as pure form. There is also an underlying meanness, secretive, cruel. It is all part of the beauty, the pure, plastic beauty. The body also of the Christus is stiff and conventionalized, yet curiously beautiful in proportion, and in the static tension which makes it unified into one clear thing. There is no movement, no possible movement. The being is fixed, finally. The whole body is locked in one knowledge, beautiful, complete. It is one with the nails. Not that it is languishing or dead. It is stubborn, knowing its own undeniable being, sure of the absolute reality of the sensuous experience. Though he is nailed down upon an irrevocable fate, yet, within that fate he has the power and the delight of all sensuous experience. So he accepts the fate and the mystic delight of the senses with one will, he is complete and final. His sensuous experience is supreme, a consummation of life and death at once.

It is the same at all times, whether it is moving with the scythe on the hill-slopes, or hewing the timber, or steering the raft down the river which is all effervescent with ice; whether it is drinking in the Gasthaus, or making love, or playing some mummer's part, or hating steadily and cruelly, or whether it is kneeling in spellbound subjection in the incense-filled church, or walking in the strange, dark, subject-procession to bless the fields, or cutting the young birch-trees for the feast of Frohenleichnam, it is always the same, the dark, powerful mystic, sensuous experience is the whole of him, he is mindless and bound within the absoluteness of the issue, the unchangeability of the great icy not-being which holds good for ever, and is supreme.

Passing further away, towards Austria, travelling up the Isar, till the stream becomes smaller and whiter and the air is colder, the full glamour of the northern hills, which are so marvellously luminous and gleaming with flowers, wanes and gives way to a darkness, a sense of ominousness. Up there I saw another little Christ, who seemed the very soul of the place. The road went beside the river, that was seething with snowy ice-bubbles, under the rocks and the high, wolf-like pine-trees, between the pinkish shoals. The air was cold and hard and high, everything was cold and separate. And in a little glass case beside the road sat a small, hewn Christ, the head resting on the hand; and he meditates, half-wearily, doggedly, the eyebrows lifted in strange abstraction, the elbow resting on the knee. Detached, he sits and dreams and broods, wearing his little golden crown of thorns, and his little cloak of red flannel that some peasant woman has stitched for him.

No doubt he still sits there, the small, blank-faced Christ in the cloak of red flannel, dreaming, brooding, enduring, persisting. There is a wistfulness about him, as if he knew that the whole of things was too much for him. There was no solution, either, in death. Death did not give the answer to the soul's anxiety. That which is, is. It does not cease to be when it is cut. Death cannot create nor destroy. What is, is.

The little brooding Christ knows this. What is he brooding, then? His static patience and endurance is wistful. What is it that he secretly yearns for, amid all the placidity of fate? 'To be, or not to be,' this may be the question, but is it not a question for death to answer. It is not a question of living or not-living. It is a question of being—to be or not to be. To persist or not to persist, that is not the question; neither is it to endure or not to endure. The issue, is it eternal not-being? If not, what, then, is being? For overhead the eternal radiance of the snow gleams unfailing, it receives the efflorescence of all life and is unchanged, the issue is bright and immortal, the snowy not-being. What, then, is being?

As one draws nearer to the turning-point of the Alps, towards the culmination and the southern slope, the influence of the educated world is felt once more. Bavaria is remote in spirit, as yet unattached. Its crucifixes are old and grey and abstract, small like the kernel of the truth. Further into Austria they become new, they are painted white, they are larger, more obtrusive. They are the expressions of a later, newer phase, more introspective and self-conscious. But still they are genuine expressions of the people's soul.

Often one can distinguish the work of a particular artist here and there in a district. In the Zemm valley, in the heart of the Tyrol, behind Innsbruck, there are five or six crucifixes by one sculptor. He is no longer a peasant working out an idea, conveying a dogma. He is an artist, trained and conscious, probably working in Vienna. He is consciously trying to convey a feeling, he is no longer striving awkwardly to render a truth, a religious fact.

The chief of his crucifixes stands deep in the Klamm, in the dank gorge where it is always half-night. The road runs under the rock and the trees, half-way up the one side of the pass. Below, the stream rushes ceaselessly, embroiled among great stones, making an endless loud noise. The rock face opposite rises high overhead, with the sky far up. So that one is walking in a half-night, an underworld. And just below the path, where the pack-horses go climbing to the remote, infolded villages, in the cold gloom of the pass hangs the large, pale Christ. He is larger than life-size. He has fallen forward, just dead, and the weight of the full-grown, mature body hangs on the nails of the hands. So the dead, heavy body drops forward, sags, as if it would tear away and fall under its own weight.

It is the end. The face is barren with a dead expression of weariness, and brutalized with pain and bitterness. The rather ugly, passionate mouth is set for ever in the disillusionment of death. Death is the complete disillusionment, set like a seal over the whole body and being, over the suffering and weariness and the bodily passion.

The pass is gloomy and damp, the water roars unceasingly, till it is almost like a constant pain. The driver of the pack-horses, as he comes up the narrow path in the side of the gorge, cringes his sturdy cheerfulness as if to obliterate himself, drawing near to the large, pale Christ, and he takes his hat off as he passes, though he does not look up, but keeps his face averted from the crucifix. He hurries by in the gloom, climbing the steep path after his horses, and the large white Christ hangs extended above.

The driver of the pack-horses is afraid. The fear is always there in him, in spite of his sturdy, healthy robustness. His soul is not sturdy. It is blenched and whitened with fear. The mountains are dark overhead, the water roars in the gloom below. His heart is ground between the mill-stones of dread. When he passes the extended body of the dead Christ he takes off his hat to the Lord of Death. Christ is the Deathly One, He is Death incarnate.

And the driver of the pack-horses acknowledges this deathly Christ as supreme Lord. The mountain peasant seems grounded upon fear, the fear of death, of physical death. Beyond this he knows nothing. His supreme sensation is in physical pain, and in its culmination. His great climax, his consummation, is death. Therefore he worships it, bows down before it, and is fascinated by it all the while. It is his fulfilment, death, and his approach to fulfilment is through physical pain.

And so these monuments to physical death are found everywhere in the valleys. By the same hand that carved the big Christ, a little further on, at the end of a bridge, was another crucifix, a small one. This Christ had a fair beard, and was thin, and his body was hanging almost lightly, whereas the other Christ was large and dark and handsome. But in this, as well as in the other, was the same neutral triumph of death, complete, negative death, so complete as to be abstract, beyond cynicism in its completeness of leaving off.

Everywhere is the same obsession with the fact of physical pain, accident, and sudden death. Wherever a misfortune has befallen a man, there is nailed up a little memorial of the event, in propitiation of the God of hurt and death. A man is standing up to his waist in water, drowning in full stream, his arms in the air. The little painting in its wooden frame is nailed to the tree, the spot is sacred to the accident. Again, another little crude picture fastened to a rock: a tree, falling on a man's leg, smashes it like a stalk, while the blood flies up. Always there is the strange ejaculation of anguish and fear, perpetuated in the little paintings nailed up in the place of the disaster.

This is the worship, then, the worship of death and the approaches to death, physical violence, and pain. There is something crude and sinister about it, almost like depravity, a form of reverting, turning back along the course of blood by which we have come.

Turning the ridge on the great road to the south, the imperial road to Rome, a decisive change takes place. The Christs have been taking on various different characters, all of them more or less realistically conveyed. One Christus is very elegant, combed and brushed and foppish on his cross, as Gabriele D'Annunzio's son posing as a martyred saint. The martyrdom of this Christ is according to the most polite convention. The elegance is very important, and very Austrian. One might almost imagine the young man had taken up this striking and original position to create a delightful sensation among the ladies. It is quite in the Viennese spirit. There is something brave and keen in it, too. The individual pride of body triumphs over every difficulty in the situation. The pride and satisfaction in the clean, elegant form, the perfectly trimmed hair, the exquisite bearing, are more important than the fact of death or pain. This may be foolish, it is at the same time admirable.

But the tendency of the crucifix, as it nears the ridge to the south, is to become weak and sentimental. The carved Christs turn up their faces and roll back their eyes very piteously, in the approved Guido Reni fashion. They are overdoing the pathetic turn. They are looking to heaven and thinking about themselves, in self-commiseration. Others again are beautiful as elegies. It is dead Hyacinth lifted and extended to view, in all his beautiful, dead youth. The young, male body droops forward on the cross, like a dead flower. It looks as if its only true nature were to be dead. How lovely is death, how poignant, real, satisfying! It is the true elegiac spirit.

Then there are the ordinary, factory-made Christs, which are not very significant. They are as null as the Christs we see represented in England, just vulgar nothingness. But these figures have gashes of red, a red paint of blood, which is sensational.

Beyond the Brenner, I have only seen vulgar or sensational crucifixes. There are great gashes on the breast and the knees of the Christ-figure, and the scarlet flows out and trickles down, till the crucified body has become a ghastly striped thing of red and white, just a sickly thing of striped red.

They paint the rocks at the corners of the tracks, among the mountains; a blue and white ring for the road to Ginzling, a red smear for the way to St Jakob. So one follows the blue and white ring, or the three stripes of blue and white, or the red smear, as the case may be. And the red on the rocks, the dabs of red paint, are of just the same colour as the red upon the crucifixes; so that the red upon the crucifixes is paint, and the signs on the rocks are sensational, like blood.

I remember the little brooding Christ of the Isar, in his little cloak of red flannel and his crown of gilded thorns, and he remains real and dear to me, among all this violence of representation.

'Couvre-toi de gloire, Tartarin—couvre-toi de flanelle.' Why should it please me so that his cloak is of red flannel?

In a valley near St Jakob, just over the ridge, a long way from the railway, there is a very big, important shrine by the roadside. It is a chapel built in the baroque manner, florid pink and cream outside, with opulent small arches. And inside is the most startling sensational Christus I have ever seen. He is a big, powerful man, seated after the crucifixion, perhaps after the resurrection, sitting by the grave. He sits sideways, as if the extremity were over, finished, the agitation done with, only the result of the experience remaining. There is some blood on his powerful, naked, defeated body, that sits rather hulked. But it is the face which is so terrifying. It is slightly turned over the hulked, crucified shoulder, to look. And the look of this face, of which the body has been killed, is beyond all expectation horrible. The eyes look at one, yet have no seeing in them, they seem to see only their own blood. For they are bloodshot till the whites are scarlet, the iris is purpled. These red, bloody eyes with their stained pupils, glancing awfully at all who enter the shrine, looking as if to see through the blood of the late brutal death, are terrible. The naked, strong body has known death, and sits in utter dejection, finished, hulked, a weight of shame. And what remains of life is in the face, whose expression is sinister and gruesome, like that of an unrelenting criminal violated by torture. The criminal look of misery and hatred on the fixed, violated face and in the bloodshot eyes is almost impossible. He is conquered, beaten, broken, his body is a mass of torture, an unthinkable shame. Yet his will remains obstinate and ugly, integral with utter hatred.

It is a great shock to find this figure sitting in a handsome, baroque, pink-washed shrine in one of those Alpine valleys which to our thinking are all flowers and romance, like the picture in the Tate Gallery. 'Spring in the Austrian Tyrol' is to our minds a vision of pristine loveliness. It contains also this Christ of the heavy body defiled by torture and death, the strong, virile life overcome by physical violence, the eyes still looking back bloodshot in consummate hate and misery.

The shrine was well kept and evidently much used. It was hung with ex-voto limbs and with many gifts. It was a centre of worship, of a sort of almost obscene worship. Afterwards the black pine-trees and the river of that valley seemed unclean, as if an unclean spirit lived there. The very flowers seemed unnatural, and the white gleam on the mountain-tops was a glisten of supreme, cynical horror.

After this, in the populous valleys, all the crucifixes were more or less tainted and vulgar. Only high up, where the crucifix becomes smaller and smaller, is there left any of the old beauty and religion. Higher and higher, the monument becomes smaller and smaller, till in the snows it stands out like a post, or a thick arrow stuck barb upwards. The crucifix itself is a small thing under the pointed hood, the barb of the arrow. The snow blows under the tiny shed, upon the little, exposed Christ. All round is the solid whiteness of snow, the awful curves and concaves of pure whiteness of the mountain top, the hollow whiteness between the peaks, where the path crosses the high, extreme ridge of the pass. And here stands the last crucifix, half buried, small and tufted with snow. The guides tramp slowly, heavily past, not observing the presence of the symbol, making no salute. Further down, every mountain peasant lifted his hat. But the guide tramps by without concern. His is a professional importance now.

On a small mountain track on the Jaufen, not far from Meran, was a fallen Christus. I was hurrying downhill to escape from an icy wind which almost took away my consciousness, and I was looking up at the gleaming, unchanging snow-peaks all round. They seemed like blades immortal in the sky. So I almost ran into a very old Martertafel. It leaned on the cold, stony hillside surrounded by the white peaks in the upper air.

The wooden hood was silver-grey with age, and covered, on the top, with a thicket of lichen, which stuck up in hoary tufts. But on the rock at the foot of the post was the fallen Christ, armless, who had tumbled down and lay in an unnatural posture, the naked, ancient wooden sculpture of the body on the naked, living rock. It was one of the old uncouth Christs hewn out of bare wood, having the long, wedge-shaped limbs and thin flat legs that are significant of the true spirit, the desire to convey a religious truth, not a sensational experience.

The arms of the fallen Christ had broken off at the shoulders, and they hung on their nails, as ex-voto limbs hang in the shrines. But these arms dangled from the palms, one at each end of the cross, the muscles, carved sparely in the old wood, looking all wrong, upside down. And the icy wind blew them backwards and forwards, so that they gave a painful impression, there in the stark, sterile place of rock and cold. Yet I dared not touch the fallen body of the Christ, that lay on its back in so grotesque a posture at the foot of the post. I wondered who would come and take the broken thing away, and for what purpose.