literature has a range comparable with it.

are

There

I. The stories of the Fall and of the Flood, the grandest human traditions founded on a true horror of sin.

II. The story of the Patriarchs, of which the effective truth is visible to this day in the polity of the Jewish and Arab races.

III. The story of Moses, with the results of that tradition in the moral law of all the civilized world.

IV. The story of the Kings-virtually that of all Kinghood, in David, and of all Philosophy, in Solomon: culminating in the Psalms and Proverbs, with the still more close and practical wisdom of Ecclesiasticus and the Son of Sirach.

V. The story of the Prophets-virtually that of the deepest mystery, tragedy, and permanent fate, of national existence.

VI. The story of Christ.

VII. The moral law of St. John, and his closing Apocalypse of its fulfilment.

Think, if you can match that table of contents in any other—I do not say 'book' but 'literature.' Think, so far as it is possible for any of useither adversary or defender of the faith-to`extricate his intelligence from the habit and the

association of moral sentiment based upon the Bible, what literature could have taken its place, or fulfilled its function, though every library in the world had remained unravaged, and every teacher's truest words had been written down?

52. I am no despiser of profane literature. So far from it, that I believe no interpretations of Greek religion have ever been so affectionate, none of Roman religion so reverent, as those which will be found at the base of my art teaching, and current through the entire body of my works. But it was from the Bible that I learned the symbols of Homer, and the faith of Horace: the duty enforced upon me in early youth of reading every word of the gospels and prophecies as if written. by the hand of God, gave me the habit of awed attention which afterwards made many passages of the profane writers, frivolous to an irreligious reader, deeply grave to me. How far my mind. has been paralysed by the faults and sorrow of life, how far short its knowledge may be of what I might have known, had I more faithfully walked in the light I had, is beyond my conjecture or confession but as I never wrote for my own pleasure or self-proclaiming, I have been guarded, as men who so write always will be, from errors dangerous to others; and the fragmentary expres

sions of feeling or statements of doctrine, which from time to time I have been able to give, will be found now by an attentive reader to bind themselves together into a general system of interpretation of Sacred literature, both classic and Christian, which will enable him without injustice to sympathize in the faiths of candid and generous souls, of every age and every clime.

53. That there is a Sacred classic literature, running parallel with that of the Hebrews, and coalescing in the symbolic legends of mediæval Christendom, is shown in the most tender and impressive way by the independent, yet similar, influence of Virgil upon Dante, and upon Bishop Gawaine Douglas. At earlier dates, the teaching of every master trained in the Eastern schools was necessarily grafted on the wisdom of the Greek mythology; and thus the story of the Nemean Lion, with the aid of Athena in its conquest, is the real root-stock of the legend of St. Jerome's companion, conquered by the healing gentleness of the Spirit of Life.

54. I call it a legend only. Whether Heracles ever slew, or St. Jerome ever cherished, the wild or wounded creature, is of no moment to us in learning what the Greeks meant by their vaseoutlines of the great contest, or the Christian painters by their fond insistance on the constancy

of the Lion-friend.

Former tradition, in the story

of Samson,—of the disobedient Prophet,-of David's first inspired victory, and finally of the miracle wrought in the defence of the most favoured and most faithful of the greater Prophets, runs always parallel in symbolism with the Dorian fable: but the legend of St. Jerome takes up the prophecy of the Millennium, and foretells, with the Cumæan Sibyl, and with Isaiah, a day when the Fear of Man shall be laid in benediction, not enmity, on inferior beings,-when they shall not hurt nor destroy in all the holy Mountain, and the Peace of the Earth shall be as far removed from its present sorrow, as the present gloriously animate universe from the nascent desert, whose deeps were the place of dragons, and its mountains, domes of fire.

Of that day knoweth no man; but the Kingdom of God is already come to those who have tamed in their own hearts what was rampant of the lower nature, and have learned to cherish what is lovely and human, in the wandering children of the clouds and fields.

AVALLON, 28th August, 1882.

I.

CHAPTER IV.

INTERPRETATIONS.

T is the admitted privilege of a custode who

IT

loves his cathedral to depreciate, in its comparison, all the other cathedrals of his country that resemble, and all the edifices on the globe that differ from it. But I love too many cathedrals-though I have never had the happiness of becoming the custode of even one-to permit myself the easy and faithful exercise of the privilege in question; and I must vindicate my candour, and my judgment, in the outset, by confessing that the cathedral of AMIENS has nothing to boast of in the way of towers,-that its central flèche is merely the pretty caprice of a village carpenter, that the total structure is in dignity inferior to Chartres, in sublimity to Beauvais, in decorative splendour to Rheims, and in loveliness of figure-sculpture to Bourges. It has nothing like the artful pointing and moulding of the arcades of (2ND ED.)

ΙΟ