[Ill.u.s.tration: 7. Botany of 13th Century. (Apple-tree and Cyclamen)]

-- 19. Before the idea of landscape had been thus far developed, the representations of it had been purely typical; the objects which had to be shown in order to explain the scene of the event, being firmly outlined, usually on a pure golden or chequered color background, not on sky. The change from the golden background, (characteristic of the finest thirteenth century work) and the colored chequer (which in like manner belongs to the finest fourteenth) to the blue sky, gradated to the horizon, takes place early in the fifteenth century, and is the _crisis_ of change in the spirit of mediaeval art. Strictly speaking, we might divide the art of Christian times into two great ma.s.ses--Symbolic and Imitative;--the symbolic, reaching from the earliest periods down to the close of the fourteenth century, and the imitative from that close to the present time; and, then, the most important circ.u.mstance indicative of the culminating point, or turn of tide, would be this of the change from chequered background to sky background. The uppermost figure in Plate 7. opposite, representing the tree of knowledge, taken from a somewhat late thirteenth century Hebrew ma.n.u.script (Additional 11,639) in the British Museum, will at once ill.u.s.trate Mr.

Macaulay's "serpent turned round the tree," and the mode of introducing the chequer background, will enable the reader better to understand the peculiar feeling of the period, which no more intended the formal walls or streams for an imitative representation of the Garden of Eden, than these chequers for an imitation of sky.

-- 20. The moment the sky is introduced (and it is curious how perfectly it is done _at once_, many ma.n.u.scripts presenting, in alternate pages, chequered backgrounds, and deep blue skies exquisitely gradated to the horizon)--the moment, I say, the sky is introduced, the spirit of art becomes for evermore changed, and thenceforward it gradually proposes imitation more and more as an end, until it reaches the Turnerian landscape. This broad division into two schools would therefore be the most true and accurate we could employ, but not the most convenient. For the great mediaeval art lies in a cl.u.s.ter about the culminating point, including symbolism on one side, and imitation on the other, and extending like a radiant cloud upon the mountain peak of ages, partly down both sides of it, from the year 1200 to 1500; the brightest part of the cloud leaning a little backwards, and poising itself between 1250 and 1350. And therefore the most convenient arrangement is into Romanesque and barbaric art, up to 1200,--mediaeval art, 1200 to 1500,--and modern art, from 1500 downwards. But it is only in the earlier or symbolic mediaeval art, reaching up to the close of the fourteenth century, that the peculiar modification of natural forms for decorative purposes is seen in its perfection, with all its beauty, and all its necessary shortcomings; the minds of men being accurately balanced between that honor for the superior human form which they shared with the Greek ages, and the sentimental love of nature which was peculiar to their own. The expression of the two feelings will be found to vary according to the material and place of the art; in painting, the conventional forms are more adopted, in order to obtain definition, and brilliancy of color, while in sculpture the life of nature is often rendered with a love and faithfulness which put modern art to shame. And in this earnest contemplation of the natural facts, united with an endeavor to simplify, for clear expression, the results of that contemplation, the ornamental artists arrived at two abstract conclusions about form, which are highly curious and interesting.

-- 21. They saw, first, that a leaf might always be considered as a sudden expansion of the stem that bore it; an uncontrollable expression of delight, on the part of the twig, that spring had come, shown in a fountain-like expatiation of its tender green heart into the air. They saw that in this violent proclamation of its delight and liberty, whereas the twig had, until that moment, a disposition only to grow quietly forwards, it expressed its satisfaction and extreme pleasure in sunshine by springing out to right and left. Let _a b_, Fig. 1. Plate 8., be the twig growing forward in the direction from _a_ to _b_. It reaches the point _b_, and then--spring coming,--not being able to contain itself, it bursts out in every direction, even springing backwards at first for joy; but as this backward direction is contrary to its own proper fate and nature, it cannot go on so long, and the length of each rib into which it separates is proportioned accurately to the degree in which the proceedings of that rib are in harmony with the natural destiny of the plant. Thus the rib _c_, entirely contradictory, by the direction of his life and energy, of the general intentions to the tree, is but a short-lived rib; _d_, not quite so opposite to his fate, lives longer; _e_, accommodating himself still more to the spirit of progress, attains a greater length still; and the largest rib of all is the one who has not yielded at all to the erratic disposition of the others when spring came, but, feeling quite as happy about the spring as they did, nevertheless took no holiday, minded his business, and grew straightforward.

[Ill.u.s.tration: 8. The Growth of Leaves.]

-- 22. Fig. 6. in the same plate, which shows the disposition of the ribs in the leaf of an American Plane, exemplifies the principle very accurately; it is indeed more notably seen in this than in most leaves, because the ribs at the base have evidently had a little fraternal quarrel about their spring holiday; and the more gaily-minded ones, getting together into trios on each side, have rather pooh-poohed and laughed at the seventh brother in the middle, who wanted to go on regularly, and attend to his work. Nevertheless, though thus starting quite by himself in life, this seventh brother, quietly pushing on in the right direction, lives longest, and makes the largest fortune, and the triple partnerships on the right and left meet with a very minor prosperity.

-- 23. Now if we inclose Fig. 1. in Plate 8. with two curves pa.s.sing through the extremities of the ribs, we get Fig. 2., the central type of all leaves. Only this type is modified of course in a thousand ways by the life of the plant. If it be marsh or aquatic, instead of springing out in twigs, it is almost certain to expand in soft currents, as the liberated stream does at its mouth into the ocean, Fig. 3. (Alisma Plantago); if it be meant for one of the crowned and lovely trees of the earth, it will separate into stars, and each ray of the leaf will form a ray of light in the crown, Fig. 5.

(Horsechestnut); and if it be a commonplace tree, rather prudent and practical than imaginative, it will not expand all at once, but throw out the ribs every now and then along the central rib, like a merchant taking his occasional and restricted holiday, Fig. 4. (Elm).

-- 24. Now in the bud, where all these proceedings on the leaf's part are first imagined, the young leaf is generally (always?) doubled up in embryo, so as to present the profile of the half-leaves, as Fig. 7., only in exquisite complexity of arrangement; Fig. 9., for instance, is the profile of the leaf-bud of a rose. Hence the general arrangement of line represented by Fig. 8. (in which the lower line is slightly curved to express the bending life in the spine) is everlastingly typical of the expanding powers of joyful vegetative youth; and it is of all simple forms the most exquisitely delightful to the human mind. It presents itself in a thousand different proportions and variations in the buds and profiles of leaves; those being always the loveliest in which, either by accidental perspective of position, or inherent character in the tree, it is most frequently presented to the eye. The branch of bramble, for instance, Fig. 10. at the bottom of Plate 8., owes its chief beauty to the perpetual recurrence of this typical form; and we shall find presently the enormous importance of it, even in mountain ranges, though, in these, _falling_ force takes the place of _vital_ force.

[Ill.u.s.tration: FIG. 3.]

-- 25. This abstract conclusion the great thirteenth century artists were the first to arrive at; and whereas, before their time, ornament had been constantly refined into intricate and subdivided symmetries, they were content with this simple form as the termination of its most important features. Fig. 3., which is a scroll out of a Psalter executed in the latter half of the thirteenth century, is a sufficient example of a practice at that time absolutely universal.

[Ill.u.s.tration: 9. Botany of the 14th Century. From the Prayer-book of Yolande of Navarre.]

-- 26. The second great discovery of the Middle Ages in floral ornament, was that, in order completely to express the law of subordination among the leaf-ribs, two ribs were necessary, _and no more_, on each side of the leaf, forming a series of three with the central one, because proportion is between three terms at least.

[Ill.u.s.tration: FIG. 4.]

That is to say, when they had only three ribs altogether, as _a_, Fig. 4., no _law_ of relation was discernible between the ribs, or the leaflets they bore; but by the addition of a third on each side as at _b_, proportion instantly was expressible, whether arithmetical or geometrical, or of any other kind. Hence the adoption of forms more or less approximating to that at _c_ (young ivy), or _d_ (wild geranium), as the favorite elements of their floral ornament, those leaves being in their disposition of ma.s.ses, the simplest which can express a perfect law of proportion, just as the outline Fig. 7. Plate 8. is the simplest which can express a perfect law of growth.

Plate 9. opposite gives, in rude outline, the arrangement of the border of one of the pages of a missal in my own possession, executed for the Countess Yolande of Flanders,[72] in the latter half of the fourteenth century, and furnishing, in exhaustless variety, the most graceful examples I have ever seen of the favorite decoration at the period, commonly now known as the "Ivy leaf" pattern.

-- 27. In thus reducing these two everlasting laws of beauty to their simplest possible exponents, the mediaeval workmen were the first to discern and establish the principles of decorative art to the end of time, nor of decorative art merely, but of ma.s.s arrangement in general. For the members of any great composition, arranged about a centre, are always reducible to the law of the ivy leaf, the best cathedral entrances having five porches corresponding in proportional purpose to its five lobes (three being an imperfect, and seven a superfluous number); while the loveliest groups of lines attainable in any pictorial composition are always based on the section of the leaf-bud, Fig. 7. Plate 8., or on the relation of its ribs to the convex curve enclosing them.

-- 28. These discoveries of ultimate truth are, I believe, never made philosophically, but instinctively; so that wherever we find a high abstract result of the kind, we may be almost sure it has been the work of the penetrative imagination, acting under the influence of strong affection. Accordingly, when we enter on our botanical inquiries, I shall have occasion to show with what tender and loving fidelity to nature the masters of the thirteenth century always traced the leading lines of their decorations, either in missal-painting or sculpture, and how totally in this respect their methods of subduing, for the sake of distinctness, the natural forms they loved so dearly, differ from the iron formalisms to which the Greeks, careless of all that was not completely divine or completely human, reduced the thorn of the acanthus, and softness of the lily.

Nevertheless, in all this perfect and loving decorative art, we have hardly any careful references to other landscape features than herbs and flowers; mountains, water, and clouds are introduced so rudely, that the representations of them can never be received for anything else than letters or signs. Thus the _sign_ of clouds, in the thirteenth century, is an undulating band, usually in painting, of blue edged with white, in sculpture, wrought so as to resemble very nearly the folds of a curtain closely tied, and understood for clouds only by its position, as surrounding angels or saints in heaven, opening to souls ascending at the Last Judgment, or forming canopies over the Saviour or the Virgin. Water is represented by zigzag lines, nearly resembling those employed for clouds, but distinguished, in sculpture, by having fish in it; in painting, both by fish and a more continuous blue or green color. And when these unvaried symbols are a.s.sociated under the influence of that love of firm fence, moat, and every other means of definition which we have seen to be one of the prevailing characteristics of the mediaeval mind, it is not possible for us to conceive, through the rigidity of the signs employed, what were the real feelings of the workman or spectator about the natural landscape. We see that the thing carved or painted is not intended in any wise to imitate the truth, or convey to us the feelings which the workman had in contemplating the truth. He has got a way of talking about it so definite and cold, and tells us with his chisel so calmly that the knight had a castle to attack, or the saint a river to cross dryshod, without making the smallest effort to describe pictorially either castle or river, that we are left wholly at fault as to the nature of the emotion with which he contemplated the real objects. But that emotion, as the intermediate step between the feelings of the Grecian and the Modern, it must be our aim to ascertain as clearly as possible; and, therefore, finding it not at this period completely expressed in visible art, we must, as we did with the Greeks, take up the written landscape instead, and examine this mediaeval sentiment as we find it embodied in the poem of Dante.

-- 29. The thing that must first strike us in this respect, as we turn our thoughts to the poem, is, unquestionably, the _formality_ of its landscape.

Milton's effort, in all that he tells us of his Inferno, is to make it indefinite; Dante's, to make it _definite_. Both, indeed, describe it as entered through gates; but, within the gate, all is wild and fenceless with Milton, having indeed its four rivers,--the last vestige of the mediaeval tradition,--but rivers which flow through a waste of mountain and moorland, and by "many a frozen, many a fiery Alp." But Dante's Inferno is accurately separated into circles drawn with well-pointed compa.s.ses; mapped and properly surveyed in every direction, trenched in a thoroughly good style of engineering from depth to depth, and divided in the "_accurate_ middle" (dritto mezzo) of its deepest abyss, into a concentric series of ten moats and embankments, like those about a castle, with bridges from each embankment to the next; precisely in the manner of those bridges over Hiddekel and Euphrates, which Mr. Macaulay thinks so innocently designed, apparently not aware that he is also laughing at Dante. These larger fosses are of rock, and the bridges also; but as he goes further into detail, Dante tells us of various minor fosses and embankments, in which he anxiously points out to us not only the formality, but the neatness and perfectness, of the stonework. For instance, in describing the river Phlegethon, he tells us that it was "paved with stone at the bottom, and at the sides, and _over the edges of the sides_," just as the water is at the baths of Bulicame; and for fear we should think this embankment at all _larger_ than it really was, Dante adds, carefully, that it was made just like the embankments of Ghent or Bruges against the sea, or those in Lombardy which bank the Brenta, only "not so high, nor so wide," as any of these. And besides the trenches, we have two well-built castles; one like Ecbatana, with seven circuits of wall (and surrounded by a fair stream), wherein the great poets and sages of antiquity live; and another, a great fortified city with walls of iron, red-hot, and a deep fosse round it, and full of "grave citizens,"--the city of Dis.

-- 30. Now, whether this be in what we moderns call "good taste," or not, I do not mean just now to inquire--Dante having nothing to do with taste, but with the facts of what he had seen; only, so far as the imaginative faculty of the two poets is concerned, note that Milton's vagueness is not the sign of imagination, but of its absence, so far as it is significative in the matter. For it does not follow, because Milton did not map out his Inferno as Dante did, that he _could_ not have done so if he had chosen; only, it was the easier and less imaginative process to leave it vague than to define it. Imagination is always the seeing and a.s.serting faculty; that which obscures or conceals may be judgment, or feeling, but not invention. The invention, whether good or bad, is in the accurate engineering, not in the fog and uncertainty.

-- 31. When we pa.s.s with Dante from the Inferno to Purgatory, we have indeed more light and air, but no more liberty; being now confined on various ledges cut into a mountain side, with a precipice on one hand and a vertical wall on the other; and, lest here also we should make any mistake about magnitudes, we are told that the ledges were eighteen feet wide,[73] and that the ascent from one to the other was by steps, made like those which go up from Florence to the church of San Minieto.[74]

Lastly, though in the Paradise there is perfect freedom and infinity of s.p.a.ce, though for trenches we have planets, and for cornices constellations, yet there is more cadence, procession, and order among the redeemed souls than any others; they fly, so as to describe letters and sentences in the air, and rest in circles, like rainbows, or determinate figures, as of a cross and an eagle; in which certain of the more glorified natures are so arranged as to form the eye of the bird, while those most highly blessed are arranged with their white crowds in leaflets, so as to form the image of a white rose in the midst of heaven.

-- 32. Thus, throughout the poem, I conceive that the first striking character of its scenery is intense definition; precisely the reflection of that definiteness which we have already traced in pictorial art. But the second point which seems noteworthy is, that the flat ground and embanked trenches are reserved for the Inferno; and that the entire territory of the Purgatory is a mountain, thus marking the sense of that purifying and perfecting influence in mountains which we saw the mediaeval mind was so ready to suggest.

The same general idea is indicated at the very commencement of the poem, in which Dante is overwhelmed by fear and sorrow in pa.s.sing through a dark forest, but revives on seeing the sun touch the top of a hill, afterwards called by Virgil "the pleasant mount--the cause and source of all delight."

-- 33. While, however, we find this greater honor paid to mountains, I think we may perceive a much greater dread and dislike of woods. We saw that Homer seemed to attach a pleasant idea, for the most part, to forests; regarding them as sources of wealth and places of shelter; and we find constantly an idea of sacredness attached to them, as being haunted especially by the G.o.ds; so that even the wood which surrounds the house of Circe is spoken of as a sacred thicket, or rather, as a sacred glade, or labyrinth of glades (of the particular word used I shall have more to say presently); and so the wood is sought as a kindly shelter by Ulysses, in spite of its wild beasts; and evidently regarded with great affection by Sophocles, for, in a pa.s.sage which is always regarded by readers of Greek tragedy with peculiar pleasure, the aged and blind Oedipus, brought to rest in "the sweetest resting-place" in all the neighborhood of Athens, has the spot described to him as haunted perpetually by nightingales, which sing "in the green glades and in the dark ivy, and in the thousand-fruited, sunless, and windless thickets of the G.o.d"

(Bacchus); the idea of the complete shelter from wind and sun being here, as with Ulysses, the uppermost one. After this come the usual staples of landscape,--narcissus, crocus, plenty of rain, olive trees; and last, and the greatest boast of all,--"it is a good country for horses, and conveniently by the sea;" but the prominence and pleasantness of the thick wood in the thoughts of the writer are very notable; whereas to Dante the idea of a forest is exceedingly repulsive, so that, as just noticed, in the opening of his poem, he cannot express a general despair about life more strongly than by saying he was lost in a wood so savage and terrible, that "even to think or speak of it is distress,--it was so bitter,--it was something next door to death;" and one of the saddest scenes in all the Inferno is in a forest, of which the trees are haunted by lost souls; while (with only one exception,) whenever the country is to be beautiful, we find ourselves coming out into open air and open meadows.

It is quite true that this is partly a characteristic, not merely of Dante, or of mediaeval writers, but of _southern_ writers; for the simple reason that the forest, being with them higher upon the hills, and more out of the way than in the north was generally a type of lonely and savage places; while in England, the "greenwood," coming up to the very walls of the towns, it was possible to be "merry in the good greenwood," in a sense which an Italian could not have understood. Hence Chaucer, Spenser, and Shakspere send their favorites perpetually to the woods for pleasure or meditation; and trust their tender Canace, or Rosalind, or Helena, or Silvia, or Belphoebe, where Dante would have sent no one but a condemned spirit. Nevertheless, there is always traceable in the mediaeval mind a dread of thick foliage, which was not present to that of a Greek; so that, even in the north, we have our sorrowful "children in the wood," and black huntsmen of the Hartz forests, and such other wood terrors; the princ.i.p.al reason for the difference being that a Greek, being by no means given to travelling, regarded his woods as so much valuable property; and if he ever went into them for pleasure expected to meet one or two G.o.ds in the course of his walk, but no banditti; while a mediaeval, much more of a solitary traveller, and expecting to meet with no G.o.ds in the thickets, but only with thieves, or a hostile ambush, or a bear, besides a great deal of troublesome ground for his horse, and a very serious chance, next to a certainty, of losing his way, naturally kept in the open ground as long as he could, and regarded the forests, in general, with anything but an eye of favor.

-- 34. These, I think, are the princ.i.p.al points which must strike us, when we first broadly think of the poem as compared with cla.s.sical work. Let us now go a little more into detail.

As Homer gave us an ideal landscape, which even a G.o.d might have been pleased to behold, so Dante gives us, fortunately, an ideal landscape, which is specially intended for the terrestrial paradise. And it will doubtless be with some surprise, after our reflections above on the general tone of Dante's feelings, that we find ourselves here first entering a _forest_, and that even a _thick_ forest. But there is a peculiar meaning in this. With any other poet than Dante, it might have been regarded as a wanton inconsistency. Not so with him: by glancing back to the two lines which explain the nature of Paradise, we shall see what he means by it. Virgil tells him, as he enters it, "Henceforward, take thine own pleasure for guide; thou art beyond the steep ways, and beyond all Art;"--meaning, that the perfectly purified and n.o.ble human creature, having no pleasure but in right, is past all effort, and past all _rule_. Art has no existence for such a being. Hence, the first aim of Dante, in his landscape imagery, is to show evidence of this perfect liberty, and of the purity and sinlessness of the new nature, converting pathless ways into happy ones. So that all those fences and formalisms which had been needed for him in imperfection, are removed in this paradise; and even the pathlessness of the wood, the most dreadful thing possible to him in his days of sin and shortcoming, is now a joy to him in his days of purity. And as the fencelessness and thicket of sin led to the fettered and fearful order of eternal punishment, so the fencelessness and thicket of the free virtue lead to the loving and constellated order of eternal happiness.

-- 35. This forest, then, is very like that of Colonos in several respects--in its peace and sweetness, and number of birds; it differs from it only in letting a light breeze through it, being therefore somewhat thinner than the Greek wood; the tender lines which tell of the voices of the birds mingling with the wind, and of the leaves all turning one way before it, have been more or less copied by every poet since Dante's time. They are, so far as I know, the sweetest pa.s.sage of wood description which exists in literature.

Before, however, Dante has gone far in this wood,--that is to say, only so far as to have lost sight of the place where he entered it, or rather, I suppose, of the light under the boughs of the outside trees, and it must have been a very thin wood indeed if he did not do this in some quarter of a mile's walk,--he comes to a little river, three paces over, which bends the blades of gra.s.s to the left, with a meadow on the other side of it; and in this meadow

"A lady, graced with solitude, who went Singing, and setting flower by flower apart, By which the path she walked on was besprent.

'Ah, lady beautiful, that basking art In beams of love, if I may trust thy face, Which useth to bear witness of the heart, Let liking come on thee,' said I, 'to trace Thy path a little closer to the sh.o.r.e, Where I may reap the hearing of thy lays.

Thou mindest me, how Proserpine of yore Appeared in such a place, what time her mother Lost her, and she the spring, for evermore.'

As, pointing downwards and to one another Her feet, a lady bendeth in the dance, And barely setteth one before the other, Thus, on the scarlet and the saffron glance Of flowers, with motion maidenlike she bent (Her modest eyelids drooping and askance); And there she gave my wishes their content, Approaching, so that her sweet melodies Arrived upon mine ear with what they meant.

When first she came amongst the blades, that rise, Already wetted, from the goodly river, She graced me by the lifting of her eyes." (CAYLEY.)

-- 36. I have given this pa.s.sage at length, because, for our purposes, it is by much the most important, not only in Dante, but in the whole circle of poetry. This lady, observe, stands on the opposite side of the little stream, which, presently, she explains to Dante is Lethe, having power to cause forgetfulness of all evil, and she stands just among the bent blades of gra.s.s at its edge. She is first seen gathering flower from flower, then "pa.s.sing continually the mult.i.tudinous flowers through her hands," smiling at the same time so brightly, that her first address to Dante is to prevent him from wondering at her, saying, "if he will remember the verse of the ninety-second Psalm, beginning. 'Delectasti,' he will know why she is so happy."

And turning to the verse of the Psalm, we find it written, "Thou, Lord, hast made me glad _through Thy works_. I will triumph _in the works of Thy hands_;" or, in the very words in which Dante would read it,--

"Quia delectasti me, Domine, in factura tua, Et in operibus manuum Tuarum exultabo."

-- 37. Now we could not for an instant have had any difficulty in understanding this, but that, some way farther on in the poem, this lady is called Matilda, and it is with reason supposed by the commentators to be the great Countess Matilda of the eleventh century; notable equally for her ceaseless activity, her brilliant political genius, her perfect piety, and her deep reverence for the see of Rome. This Countess Matilda is therefore Dante's guide in the terrestrial paradise, as Beatrice is afterwards in the celestial; each of them having a spiritual and symbolic character in their glorified state, yet retaining their definite personality.

The question is, then, what is the symbolic character of the Countess Matilda, as the guiding spirit of the terrestrial paradise?

Before Dante had entered this paradise he had rested on a step of shelving rock, and as he watched the stars he slept, and dreamed, and thus tells us what he saw:--

"A lady, young and beautiful, I dreamed, Was pa.s.sing o'er a lea; and, as she came, Methought I saw her ever and anon Bending to cull the flowers; and thus she sang: 'Know ye, whoever of my name would ask, That I am Leah; for my brow to weave A garland, these fair hands unwearied ply; To please me at the crystal mirror, here I deck me. But my sister Rachel, she Before her gla.s.s abides the livelong day, Her radiant eyes beholding, charmed no less Than I with this delightful task. Her joy In contemplation, as in labor mine.'"

This vision of Rachel and Leah has been always, and with unquestionable truth, received as a type of the Active and Contemplative life, and as an introduction to the two divisions of the paradise which Dante is about to enter. Therefore the unwearied spirit of the Countess Matilda is understood to represent the Active life, which forms the felicity of Earth; and the spirit of Beatrice the Contemplative life, which forms the felicity of Heaven. This interpretation appears at first straightforward and certain; but it has missed count of exactly the most important fact in the two pa.s.sages which we have to explain. Observe: Leah gathers the flowers to decorate _herself_, and delights in _Her Own_ Labor. Rachel sits silent, contemplating herself, and delights in _Her Own_ Image. These are the types of the Unglorified Active and Contemplative powers of Man. But Beatrice and Matilda are the same powers, Glorified. And how are they Glorified? Leah took delight in her own labor; but Matilda--"in operibus _manuum Tuarum_"--_in G.o.d's labor_: Rachel in the sight of her own face; Beatrice in the sight of _G.o.d's face_.

-- 38. And thus, when afterwards Dante sees Beatrice on her throne, and prays her that, when he himself shall die, she would receive him with kindness, Beatrice merely looks down for an instant, and answers with a single smile, then "towards the eternal fountain turns."

Therefore it is evident that Dante distinguishes in both cases, not between earth and heaven, but between perfect and imperfect happiness, whether in earth or heaven. The active life which has only the service of man for its end, and therefore gathers flowers, with Leah, for its own decoration, is indeed happy, but not perfectly so; it has only the happiness of the dream, belonging essentially to the dream of human life, and pa.s.sing away with it. But the active life which labors for the more and more discovery of G.o.d's work, is perfectly happy, and is the life of the terrestrial paradise, being a true foretaste of heaven, and beginning in earth, as heaven's vestibule. So also the contemplative life which is concerned with human feeling and thought and beauty--the life which is in earthly poetry and imagery of n.o.ble earthly emotion--is happy, but it is the happiness of the dream; the contemplative life which has G.o.d's person and love in Christ for its object, has the happiness of eternity. But because this higher happiness is also begun here on earth, Beatrice descends to earth; and when revealed to Dante first, he sees the image of the twofold personality of Christ reflected in her _eyes_; as the flowers, which are, to the mediaeval heart, the chief work of G.o.d, are for ever pa.s.sing through Matilda's _hands_.

-- 39. Now, therefore, we see that Dante, as the great prophetic exponent of the heart of the Middle Ages, has, by the lips of the spirit of Matilda, declared the mediaeval faith,--that all perfect active life was "the expression of man's delight _in G.o.d's work_;"

and that all their political and warlike energy, as fully shown in the mortal life of Matilda, was yet inferior and impure,--the energy of the dream,--compared with that which on the opposite bank of Lethe stood "choosing flower from flower." And what joy and peace there were in this work is marked by Matilda's being the person who draws Dante through the stream of Lethe, so as to make him forget all sin, and all sorrow: throwing her arms round him, she plunges his head under the waves of it; then draws him through, crying to him, "_hold me, hold me_" (tiemmi, tiemmi), and so presents him, thus bathed, free from all painful memory, at the feet of the spirit of the more heavenly contemplation.

-- 40. The reader will, I think, now see, with sufficient distinctness, why I called this pa.s.sage the most important, for our present purposes, in the whole circle of poetry. For it contains the first great confession of the discovery by the human race (I mean as a matter of experience, not of revelation), that their happiness was not in themselves, and that their labor was not to have their own service as its chief end. It embodies in a few syllables the _sealing_ difference between the Greek and the mediaeval, in that the former sought the flower and herb for his own uses, the latter for G.o.d's honor; the former, primarily and on principle, contemplated his own beauty and the workings of his own mind, and the latter, primarily and on principle, contemplated Christ's beauty and the workings of the mind of Christ.

-- 41. I will not at present follow up this subject any farther; it being enough that we have thus got to the root of it, and have a great declaration of the central mediaeval purpose, whereto we may return for solution of all future questions. I would only, therefore, desire the reader now to compare the Stones of Venice, vol. i. chap. xx. ---- 15. 16.; the Seven Lamps of Architecture, chap.

iv. -- 3.; and the second volume of this work, Chap. II. ---- 9. 10., and Chap. III. -- 10.; that he may, in these several places, observe how gradually our conclusions are knitting themselves together as we are able to determine more and more of the successive questions that come before us: and, finally, to compare the two interesting pa.s.sages in Wordsworth, which, without any memory of Dante, nevertheless, as if by some special ordaining, describe in matters of modern life exactly the soothing or felicitous powers of the two active spirits of Dante--Leah and Matilda, Excursion, book v. line 608. to 625., and book vi. line 102. to 214.

-- 42. Having thus received from Dante this great lesson, as to the spirit in which mediaeval landscape is to be understood, what else we have to note respecting it, as seen in his poem, will be comparatively straightforward and easy. And first, we have to observe the place occupied in his mind by _color_. It has already been shown, in the Stones of Venice, vol. ii. chap. v. ---- 30--34, that color is the most _sacred_ element of all visible things.

Hence, as the mediaeval mind contemplated them first for their sacredness, we should, beforehand, expect that the first thing it would seize would be the color; and that we should find its expressions and renderings of color infinitely more loving and accurate than among the Greeks.