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events of the Life of Christ, and the apostolic miracles in their order, and finally, the scenery of the Book of Revelation ; but if he only entered, as often the common people do this hour, snatching a few moments before beginning the labor of the day to offer up an ejaculatory prayer, and advanced but from the main entrance as far as the altar screen, all the splendor of the glittering nave and variegated dome, if they smote upon his heart, as they might often, in strange contrast with his reed cabin among the shallows of the lagoon, smote upon it only that they might proclaim the two great messages—“Christ is risen,” and “ Christ shall come.” Daily, as the white cupolas rose like wreaths of sea-foam in the dawn, while the shadowy campanile and frowning palace were still withdrawn into the night, they rose with the Easter Voice of Triumph,—“Christ is risen ;” and daily, as they looked down upon the tumult of the people, deepening and eddying in the wide square that opened from their feet to the sea, they uttered above them the sentence of warning,—" Christ shall come.”

And this thought may surely dispose the reader to look with some change of temper upon the gorgeous building and wild blazonry of that shrine of St. Mark's. He now perceives that it was in the hearts of the old Venetian people far more than a place of worship. It was at once a type of the Redeemed Church of God, and a scroll for the written word of God. It was to be to them both an image of the Brido, all glorious within, her clothing of wrought gold ; and the actual Table of the Law and the Testimony, written within and without. And whether honored as the Church or as the Bible, was it not fitting that neither the gold nor the crystal should be spared in the adornment of it; that, as the symbol of the Bride, the building of the wall thereof should be of jasper, and the foundations of it garnished with all man

ner of precious stones; and that, as the channel of the Word, that triumphant utterance of the Psalmist should be true of it,—“I have rejoiced in the way of thy testimonies, as much as in all riches ?" And shall we not look with changed temper down the long perspective of St. Mark's Place towards the sevenfold gates and glowing domes of its temple, when we know with what solemn purpose the shafts of it were lifted above the pavement of the populous square? Men met there from all countries of the earth, for traffic or for pleasure ; but, above the crowd swaying for ever to and fro in the restlessness of avarice or thirst of delight, was seen perpetually the glory of the temple, attesting to them, whether they would hear or whether they would forbear, that there was one treasure which the merchantman might buy without a price, and one delight better than all others, in the word and the statutes of God.

Not in the wantonness of wealth, not in vain ministry to the desire of the eyes or the pride of life, were those marbles hewn into transparent strength, and those arches arrayed in the colors of the iris. There is a message written in the dyes of them, that once was written in blood; and a sound in the echoes of their vaults, that one day shall fill the vault of heaven,—“He shall return, to do judgment and justice.” The strength of Venice was given her, so long as she remembered this: her destruction found her when she had forgotten this; and it found her irrevocably, because she forgot it without excuse. Never had city a more glorious Bible. Among the nations of the North, a rude and shadowy sculpture filled their temples with confused and hardly legible imagery; but, for her, the skill and the treasures of the East had gilded every letter, and illumined every page, till the Book-Temple shone from afar off like the star of the Magi. In other cities, the meetings of the people were often in places withdrawn from

religious association, subject to violence and to change; and on the grass of the dangerous rampart, and in the dust of the troubled street, there were deeds done and counsels taken, which, if we cannot justify, we may sometimes forgive. But the sins of Venice, whether in her palace or in her piazza, were done with the Bible at her right hand. The walls on which its testimony was written were separated but by a few inches of marble from those which guarded the secrets of her councils, or confined the victims of her policy. And when in her last hours she threw off all shame and all restraint, and the great square of the city became filled with the madness of the whole earth, be it remembered how much her sin was greater, because it was done in the face of the House of God, burning with the letters of His Law. Mountebank and masquer laughed their laugh, and went their way; and a silence has followed them, not unforetold; for amidst them all, through century after century of gathering vanity and festering guilt, the white dome of St. Mark's had uttered in the dead ear of Venice, “Know thou, that for all these things, God will bring thee into judgment.”

Such, then, was that first and fairest Venice which rose out of the barrenness of the lagoon, and the sorrow of her people; a city of graceful arcades and gleaming walls, veined with azure and warm with gold, and fretted with white sculpture like frost upon forest branches turned to marble. And yet, in this beauty of her youth, she was no city of thoughtless pleasure. There was still a sadness of heart upon her, and a depth of devotion, in which lay all her strength. I do not insist upon the probable religious signification of many of tho sculptures which are now difficult of interpretation; but the temper which made the cross the principal ornament of every building is not to be misunderstood, nor can we fail to perceive, in many of the minor sculptural subjects, meanings perfectly familiar to the mind of early Christianity. The peacock, used in preference to every other kind of bird, is the well known symbol of the resurrection; and, when drinking from a fountain or from a font, is, I doubt not, also a type of the new life received in faithful baptism. The vine, used in preference to all other trees, was equally recognised as, in all cases, a type either of Christ Himself or of those who were in a state of visible or professed union with Him. The dove, at its foot, represents the coming of the Comforter; and even the groups of contending animals had, probably, a distinct and universally apprehended reference to the powers of evil. But I lay no stress on these more occult meanings. The prin. cipal circumstance which marks the seriousness of the early Venetian mind is perhaps the last in which the reader would suppose it was traceable;—that love of bright and pure color which, in a modified form, was afterwards the root of all the triumph of the Venetian si hools of painting, but which, in its utmost simplicity, was characteristic of the Byzantine period only; and of which, therefore, in the close of our review of that period, it will be well that we should truly estimate the significance. The fact is, we none of us enough appreciate the nobleness and sacredness of color. Nothing is more common than to hear it spoken of as a subordinate beauty,—nay, even as the mere source of a sensual pleasure; and we might almost believe that we were daily among men who

“Could strip, for aught the prospect yields

To them, their verdure from the fields;
And take the radiance from the clouds
With which the sun his setting shrouds."

But it is not so. Such expressions are used for the most part in thoughtlessness; and if the speakers would only take the pains to imagine what the world and their own existence would become, if the blue were taken from the sky, and the gold from the sunshine, and the verdure from the leaves, and the crimson from the blood which is the life of man, the flush from the cheek, the darkness from the eye, the radiance from the hair,-if they could but see, for an instant, white human creatures living in a white world,—they would soon feel what they owe to color. The fact is, that of all God's gifts to the sight of man, color is the holiest, the most divine, the most solemn. We speak rashly of gay color and sad color, for color cannot at once be good and gay. All good color is in some degree pensive, the loveliest is melancholy, and the purest and most thoughtful minds are those which love color the most.

I know that this will sound strange in many ears, and will be especially startling to those who have considered the subject chiefly with reference to painting; for the great Venetian schools of color are not usually understood to be either pure or pensive, and the idea of its pre-eminence is associated in nearly every mind with the coarseness of Rubens, and the sensualities of Correggio and Titian. But a more comprehensive view of art will soon correct this impression. It will be discovered, in the first place, that the more faithful and earnest the religion of the painter, the more pure and prevalent is the system of his color. It will be found, in the second place, that where color becomes a primal intention with a painter otherwise mean or sensual, it instantly elevates him, and becomes the one sacred and saving element in his work. The very depth of the stoop to which the Venetian painters and Rubens sometimes condescend, is a consequence of their feeling confidence in the power of their color to keep them from falling. They hold on by it, as by a chain let down from heaven, with one hand, though they may sometimes seem to gather dust and ashes with the other. And, in the last place,

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