listless, devout look of the priestlets in the train of a bishop. All these figures, the standing ones who introduce and the kneeling ones who are being introduced, are the most perfect types of various states of dull, commonplace, mediocre routinist superstition; so many Camerlenghi on the one hand, so many Passionist or Propagandists on the other: the first aristocratic, bland and bored; the second, dull, listless, mumbling, chewing Latin Prayers which never meant much to their minds, and now mean nothing; both perfectly reverential and proper in behaviour, with no more possibility of individual fervour of belief than of individual levity of disbelief: the Church, as it exists in well-regulated decrepitude. And thus does the last of the Giottesques, the painter of glorified Madonnas and dancing angels, the saint, represent the saints admitted to behold the supreme tragedy of the Redemption.

Thus much for the Giottesques. The Tuscans of the early Renaissance developed up to the utmost, assisted by the goldsmiths and sculptors, who taught them modelling and anatomy, that realistic element of Giottesque painting. Its ideal decorative part had become impossible. Painting could no longer be a decoration of architecture, and it had not yet the means of being ornamental in itself; it was an art which did not achieve, but merely studied. Among its exercises in anatomy, modelling, perspective, and so forth, always laborious and frequently abortive, its only spontaneous, satisfactory, mature production was its portrait work, Portraits of burghers in black robes and hoods; of square-jawed youths with red caps stuck on to their fuzzy heads, of bald and wrinkled scholars and magnificoes; of thinly bearded artizans; people who stand round the preaching Baptist or crucified Saviour, look on at miracle or martyrdom, stolid, self-complacent, heedless, against their background of towered, walled, and cypressed city—of buttressed square and street; ugly but real, interesting, powerful among the grotesque agglomerations of bag-of-bones nudities, bunched and taped-up draperies and out-of-joint architecture of the early Renaissance frescoes; at best among its picture-book and Noah's-ark prettinesses of toy-box cypresses, vine trellises, inlaid house fronts, rabbits in the grass, and peacocks on the roofs; for the early Renaissance, with the one exception of Masaccio, is in reality a childish time of art, giving us the horrors of school-hour blunders and abortions varied with the delights of nursery wonderland: maturity, the power of achieving, the perception of something worthy of perception, comes only with the later generation, the one immediately preceding the age of Raphael and Michael Angelo; with Ghirlandajo, Signorelli, Filippino, Botticelli, Perugino, and their contemporaries.

But this period is not childish, is not immature in everything. Or, rather, the various arts which exist together at this period are not all in the same stage of development. While painting is in this immature ugliness, and ideal sculpture, in works like Verrocchio's and Donatello's David, only a cleverer, more experienced, but less legitimate kind of painting, painting more successful in the present, but with no possible future; the almost separate art of portrait-sculpture arises again where it was left by Graeco-Roman masters, and, developing to yet greater perfection, gives in marble the equivalent of what painting will be able to produce only much later: realistic art which is decorative; beautiful works made out of ugly materials.

The vicissitudes of Renaissance sculpture are strange: its life, its power, depend upon death; it is an art developed in the burying vault and cloister cemetery. During the Middle Ages sculpture had had its reason, its vital possibility, its something to influence, nay, to keep it alive, in architecture; but with the disappearance of Gothic building disappears also the possibility of the sculpture which covers the portals of Chartres and the belfry of Florence. The pseudo-classic colonnades, entablatures, all the thin bastard Ionic and Corinthian of Aberti and Bramante, did not require sculpture, or had their own little supply of unfleshed ox-skulls, greengrocer's garlands, scallopings and wave-linings, which, with a stray siren and one or two bloated emperors' heads, amply sufficed. On the other hand, mediaeval civilization and Christian dogma did not encourage the production of naked of draped ideal statues like those which Antiquity stuck on countless temple fronts, and erected at every corner of square, street, or garden. The people of the Middle Ages were too grievously ill grown, distorted, hideous, to be otherwise than indecent in nudity; they may have had an instinct of the kind, and, ugly as they knew themselves to be, they must yet have found in forms like those of Verrocchio's David insufficient beauty to give much pleasure. Besides, if the Middle Ages had left no moral room for ideal sculpture once freed from the service of architecture; they had still less provided it with a physical place. Such things could not be set up in churches, and only a very moderate number of statues could be wanted as open-air monuments in the narrow space of a still Gothic city; and, in fact, ideal heroic statues of the early Renaissance are fortunately not only ugly, but comparatively few in number. There remained, therefore, for sculpture, unless contented to dwindle down into brass and gold miniature work, no regular employment save that connected with sepulchral monuments. During the real Middle Ages, and in the still Gothic north, the ornamentation of a tomb belonged to architecture: from the superb miniature minsters, pillared and pinnacled and sculptured, cathedrals within the cathedral, to the humbler foliated arched canopy, protecting a simple sarcophagus at the corner of many a street in Lombardy. The sculptor's work was but the low relief on the church flags, the timidly carved, outlined, cross-legged knight or praying priest, flattened down on his pillow as if ashamed even of that amount of prominence, and in a hurry to be trodden down and obliterated into a few ghostly outlines. But to this humiliated prostrate image, to this flat thing doomed to obliteration, came the sculptor of the Renaissance, and bade the wafer-like simulacrum fill up, expand, raise itself, lift itself on its elbow, arise and take possession of the bed of state, the catafalque raised high above the crowd, draped with brocade, carved with rich devices of leaves and beasts of heraldry, roofed over with a daïs, which is almost a triumphal arch, garlanded with fruits and flowers, upon which the illustrious dead were shown to the people; but made eternal, and of eternal magnificence, by the stone-cutter, and guarded, not for an hour by the liveried pages or chaunting monks, but by winged genii for all eternity. Some people, I know, call this a degradation, and say that it was the result of corrupt pride, this refusal to have the dear or illustrious dead scraped out any longer by the shoe-nails of every ruffian, rubbed out by the knees of every kitchen wench; but to me it seems that it was due merely to the fact that sculpture had lost its former employment, and that a great art cannot (thank Heaven!) be pietistically self-humiliating. Be this as it may, the sculpture of the Renaissance had found a new and singularly noble line of work, the one in which it was great, unique, unsurpassed, because untutored. It worked here without models, to suit modern requirements, with modern spirit; it was emphatically-modern sculpture; the only modern sculpture which can be talked of as something original, genuine, valuable, by the side of antique sculpture. Greek Antiquity had evaded death, and neglected the dead; a garland of maenads and fauns among ivy leaves, a battle of amazons or centaurs; in the late semi-Christian, platonic days, some Orphic emblem, or genius; at most, as in the exquisite tombs of the Keramikos of Athens, a figure, a youth on a prancing steed, like the Phidian monument of Dexileus; a maiden, draped and bearing an urn; but neither the youth