Chapter VIII: The Ducal Palace (3)

I do not find this virtue in any of the Italian series, except that of Venice. In Spenser she is of course one of those attendant on Womanhood, but occurs as one of the tenants of the Heart of Man, thus portrayed in the second book:

"Straunge was her tyre, and all her garment blew,
Close rownd about her tuckt with many a plight:
Upon her fist the bird which shonneth vew.

* * * * *

And ever and anone with rosy red
The bashfull blood her snowy cheekes did dye,
That her became, as polisht yvory
Which cunning craftesman hand hath overlayd
With fayre vermilion or pure castory."

§ LXXVII. EIGHTH CAPITAL. It has no inscriptions, and its subjects are not, by themselves, intelligible; but they appear to be typical of the degradation of human instincts.

_First side._ A caricature of Arion on his dolphin; he wears a cap ending in a long proboscis-like horn, and plays a violin with a curious twitch of the bow and wag of the head, very graphically expressed, but still without anything approaching to the power of Northern grotesque. His dolphin has a goodly row of teeth, and the waves beat over his back.

_Second side._ A human figure, with curly hair and the legs of a bear; the paws laid, with great sculptural skill, upon the foliage. It plays a violin, shaped like a guitar, with a bent double-stringed bow.

_Third side._ A figure with a serpent's tail and a monstrous head, founded on a Negro type, hollow-cheeked, large-lipped, and wearing a cap made of a serpent's skin, holding a fir-cone in its hand.

_Fourth side._ A monstrous figure, terminating below in a tortoise. It is devouring a gourd, which it grasps greedily with both hands; it wears a cap ending in a hoofed leg.

_Fifth side._ A centaur wearing a crested helmet, and holding a curved sword.

_Sixth side._ A knight, riding a headless horse, and wearing chain armor, with a triangular shield flung behind his back, and a two-edged sword.

_Seventh side._ A figure like that on the fifth, wearing a round helmet, and with the legs and tail of a horse. He bears a long mace with a top like a fir-cone.

_Eighth side._ A figure with curly hair, and an acorn in its hand, ending below in a fish.

§ LXXVIII. Ninth Capital. _First side._ Faith. She has her left hand on her breast, and the cross on her right. Inscribed "FIDES OPTIMA IN DEO." The Faith of Giotto holds the cross in her right hand; in her left, a scroll with the Apostles' Creed. She treads upon cabalistic books, and has a key suspended to her waist. Spenser's Faith (Fidelia) is still more spiritual and noble:

"She was araied all in lilly white,
And in her right hand bore a cup of gold,
With wine and water fild up to the hight,
In which a serpent did himselfe enfold,
That horrour made to all that did behold;
But she no whitt did chaunge her constant mood:
And in her other hand she fast did hold
A booke, that was both signd and seald with blood;
Wherein darke things were writt, hard to be understood."

§ LXXIX. _Second side._ Fortitude. A long-bearded man [Samson?] tearing open a lion's jaw. The inscription is illegible, and the somewhat vulgar personification appears to belong rather to Courage than Fortitude. On the Renaissance copy it is inscribed "FORTITUDO SUM VIRILIS." The Latin word has, perhaps, been received by the sculptor as merely signifying "Strength," the rest of the perfect idea of this virtue having been given in "Constantia" previously. But both these Venetian symbols together do not at all approach the idea of Fortitude as given generally by Giotto and the Pisan sculptors; clothed with a lion's skin, knotted about her neck, and falling to her feet in deep folds; drawing back her right hand, with the sword pointed towards her enemy; and slightly retired behind her immovable shield, which, with Giotto, is square, and rested on the ground like a tower, covering her up to above her shoulders; bearing on it a lion, and with broken heads of javelins deeply infixed.

Among the Greeks, this is, of course, one of the principal virtues; apt, however, in their ordinary conception of it to degenerate into mere manliness or courage.

§ LXXX. _Third side._ Temperance; bearing a pitcher of water and a cup. Inscription, illegible here, and on the Renaissance copy nearly so, "TEMPERANTIA SUM" (INOM' L^s)? only left. In this somewhat vulgar and most frequent conception of this virtue (afterwards continually repeated, as by Sir Joshua in his window at New College) temperance is confused with mere abstinence, the opposite of Gula, or gluttony; whereas the Greek Temperance, a truly cardinal virtue, is the moderator of _all_ the passions, and so represented by Giotto, who has placed a bridle upon her lips, and a sword in her hand, the hilt of which she is binding to the scabbard. In his system, she is opposed among the vices, not by Gula or Gluttony, but by Ira, Anger. So also the Temperance of Spenser, or Sir Guyon, but with mingling of much sternness:

"A goodly knight, all armd in harnesse meete,
That from his head no place appeared to his feete,
His carriage was full comely and upright;
His countenance demure and temperate;
But yett so sterne and terrible in sight,
That cheard his friendes, and did his foes amate."

The Temperance of the Greeks, [Greek: sôphrosynê], involves the idea of Prudence, and is a most noble virtue, yet properly marked by Plato as inferior to sacred enthusiasm, though necessary for its government. He opposes it, under the name "Mortal Temperance" or "the Temperance which is of men," to divine madness, [Greek: mania], or inspiration; but he most justly and nobly expresses the general idea of it under the term [Greek: hubris], which, in the "Phædrus," is divided into various intemperances with respect to various objects, and set forth under the image of a black, vicious, diseased and furious horse, yoked by the side of Prudence or Wisdom (set forth under the figure of a white horse with a crested and noble head, like that which we have among the Elgin Marbles) to the chariot of the Soul. The system of Aristotle, as above stated, is throughout a mere complicated blunder, supported by sophistry, the laboriously developed mistake of Temperance for the essence of the virtues which it guides. Temperance in the mediæval systems is generally opposed by Anger, or by Folly, or Gluttony: but her proper opposite is Spenser's Acrasia, the principal enemy of Sir Guyon, at whose gates we find the subordinate vice "Excesse," as the introduction to Intemperance; a graceful and feminine image, necessary to illustrate the more dangerous forms of subtle intemperance, as opposed to the brutal "Gluttony" in the first book. She presses grapes into a cup, because of the words of St. Paul, "Be not drunk with wine, wherein is excess;" but always delicately,

"Into her cup she scruzd with daintie breach
Of her fine fingers, without fowle empeach,
That so faire winepresse made the wine more sweet."

The reader will, I trust, pardon these frequent extracts from Spenser, for it is nearly as necessary to point out the profound divinity and philosophy of our great English poet, as the beauty of the Ducal Palace.

§ LXXXI. _Fourth side._ Humility; with a veil upon her head, carrying a lamp in her lap. Inscribed in the copy, "HUMILITAS HABITAT IN ME."

This virtue is of course a peculiarly Christian one, hardly recognized in the Pagan systems, though carefully impressed upon the Greeks in early life in a manner which at this day it would be well if we were to imitate, and, together with an almost feminine modesty, giving an exquisite grace to the conduct and bearing of the well-educated Greek youth. It is, of course, one of the leading virtues in all the monkish systems, but I have not any notes of the manner of its representation.

§ LXXXII. _Fifth side._ Charity. A woman with her lap full of loaves(?), giving one to a child, who stretches his arm out for it across a broad gap in the leafage of the capital.

Again very far inferior to the Giottesque rendering of this virtue. In the Arena Chapel she is distinguished from all the other virtues by having a circular glory round her head, and a cross of fire; she is crowned with flowers, presents with her right hand a vase of corn and fruit, and with her left receives treasure from Christ, who appears above her, to provide her with the means of continual offices of beneficence, while she tramples under foot the treasures of the earth.

The peculiar beauty of most of the Italian conceptions of Charity, is in the subjection of mere munificence to the glowing of her love, always represented by flames; here in the form of a cross round her head; in Oreagna's shrine at Florence, issuing from a censer in her hand; and, with Dante, inflaming her whole form, so that, in a furnace of clear fire, she could not have been discerned.

Spenser represents her as a mother surrounded by happy children, an idea afterwards grievously hackneyed and vulgarized by English painters and sculptors.

§ LXXXIII. _Sixth side._ Justice. Crowned, and with sword. Inscribed in the copy, "REX SUM JUSTICIE."

This idea was afterwards much amplified and adorned in the only good capital of the Renaissance series, under the Judgment angle. Giotto has also given his whole strength to the painting of this virtue, representing her as enthroned under a noble Gothic canopy, holding scales, not by the beam, but one in each hand; a beautiful idea, showing that the equality of the scales of Justice is not owing to natural laws, but to her own immediate weighing the opposed causes in her own hands. In one scale is an executioner beheading a criminal; in the other an angel crowning a man who seems (in Selvatico's plate) to have been working at a desk or table.

Beneath her feet is a small predella, representing various persons riding securely in the woods, and others dancing to the sound of music.

Spenser's Justice, Sir Artegall, is the hero of an entire book, and the betrothed knight of Britomart, or chastity.

§ LXXXIV. _Seventh side._ Prudence. A man with a book and a pair of compasses, wearing the noble cap, hanging down towards the shoulder, and bound in a fillet round the brow, which occurs so frequently during the fourteenth century in Italy in the portraits of men occupied in any civil capacity.

This virtue is, as we have seen, conceived under very different degrees of dignity, from mere worldly prudence up to heavenly wisdom, being opposed sometimes by Stultitia, sometimes by Ignorantia. I do not find, in any of the representations of her, that her truly distinctive character, namely, _forethought_, is enough insisted upon: Giotto expresses her vigilance and just measurement or estimate of all things by painting her as Janus-headed, and gazing into a convex mirror, with compasses in her right hand; the convex mirror showing her power of looking at many things in small compass. But forethought or anticipation, by which, independently of greater or less natural capacities, one man becomes more _prudent_ than another, is never enough considered or symbolized.

The idea of this virtue oscillates, in the Greek systems, between Temperance and Heavenly Wisdom.

§ LXXXV. _Eighth side._ Hope. A figure full of devotional expression, holding up its hands as in prayer, and looking to a hand which is extended towards it out of sunbeams. In the Renaissance copy this hand does not appear.

Of all the virtues, this is the most distinctively Christian (it could not, of course, enter definitely into any Pagan scheme); and above all others, it seems to me the _testing_ virtue,--that by the possession of which we may most certainly determine whether we are Christians or not; for many men have charity, that is to say, general kindness of heart, or even a kind of faith, who have not any habitual _hope_ of, or longing for, heaven. The Hope of Giotto is represented as winged, rising in the air, while an angel holds a crown before her. I do not know if Spenser was the first to introduce our marine virtue, leaning on an anchor, a symbol as inaccurate as it is vulgar: for, in the first place, anchors are not for men, but for ships; and in the second, anchorage is the characteristic not of Hope, but of Faith. Faith is dependent, but Hope is aspirant. Spenser, however, introduces Hope twice,--the first time as the Virtue with the anchor; but afterwards fallacious Hope, far more beautifully, in the Masque of Cupid:

"She always smyld, and in her hand did hold
An holy-water sprinckle, dipt in deowe."

§ LXXXVI. Tenth Capital. _First side._ Luxury (the opposite of chastity, as above explained). A woman with a jewelled chain across her forehead, smiling as she looks into a mirror, exposing her breast by drawing down her dress with one hand. Inscribed "LUXURIA SUM IMENSA."

These subordinate forms of vice are not met with so frequently in art as those of the opposite virtues, but in Spenser we find them all. His Luxury rides upon a goat:

"In a greene gowne he clothed was full faire,
Which underneath did hide his filthinesse,
And in his hand a burning hart he bare."

But, in fact, the proper and comprehensive expression of this vice is the Cupid of the ancients; and there is not any minor circumstance more indicative of the _intense_ difference between the mediæval and the Renaissance spirit, than the mode in which this god is represented.

I have above said, that all great European art is rooted in the thirteenth century; and it seems to me that there is a kind of central year about which we may consider the energy of the middle ages to be gathered; a kind of focus of time which, by what is to my mind a most touching and impressive Divine appointment, has been marked for us by the greatest writer of the middle ages, in the first words he utters; namely, the year 1300, the "mezzo del cammin" of the life of Dante. Now, therefore, to Giotto, the contemporary of Dante, and who drew Dante's still existing portrait in this very year, 1300, we may always look for the central mediæval idea in any subject: and observe how he represents Cupid; as one of three, a terrible trinity, his companions being Satan and Death; and he himself "a lean scarecrow, with bow, quiver, and fillet, and feet ending in claws,"[155] thrust down into Hell by Penance, from the presence of Purity and Fortitude. Spenser, who has been so often noticed as furnishing the exactly intermediate type of conception between the mediæval and the Renaissance, indeed represents Cupid under the form of a beautiful winged god, and riding on a lion, but still no plaything of the Graces, but full of terror:

"With that the darts which his right hand did straine
Full dreadfully he shooke, that all did quake,
And clapt on hye his coloured winges twaine,
That all his many it afraide did make."

His _many_, that is to say, his company; and observe what a company it is. Before him go Fancy, Desire, Doubt, Danger, Fear, Fallacious Hope, Dissemblance, Suspicion, Grief, Fury, Displeasure, Despite, and Cruelty. After him, Reproach, Repentance, Shame,

"Unquiet Care, and fond Unthriftyhead,
Lewd Losse of Time, and Sorrow seeming dead,
Inconstant Chaunge, and false Disloyalty,
Consuming Riotise, and guilty Dread
Of heavenly vengeaunce; faint Infirmity,
Vile Poverty, and lastly Death with infamy."

Compare these two pictures of Cupid with the Love-god of the Renaissance, as he is represented to this day, confused with angels, in every faded form of ornament and allegory, in our furniture, our literature, and our minds.

§ LXXXVII. _Second side._ Gluttony. A woman in a turban, with a jewelled cup in her right hand. In her left, the clawed limb of a bird, which she is gnawing. Inscribed "GULA SINE ORDINE SUM."

Spenser's Gluttony is more than usually fine:

"His belly was upblowne with luxury,
And eke with fatnesse swollen were his eyne,
And like a crane his necke was long and fyne,
Wherewith he swallowed up excessive feast,
For want whereof poore people oft did pyne."

He rides upon a swine, and is clad in vine-leaves, with a garland of ivy. Compare the account of Excesse, above, as opposed to Temperance.

§ LXXXVIII. _Third side._ Pride. A knight, with a heavy and stupid face, holding a sword with three edges: his armor covered with ornaments in the form of roses, and with two ears attached to his helmet. The inscription indecipherable, all but "SUPERBIA."

Spenser has analyzed this vice with great care. He first represents it as the Pride of life; that is to say, the pride which runs in a deep under current through all the thoughts and acts of men. As such, it is a feminine vice, directly opposed to Holiness, and mistress of a castle called the House of Pryde, and her chariot is driven by Satan, with a team of beasts, ridden by the mortal sins. In the throne chamber of her palace she is thus described:

"So proud she shyned in her princely state,
Looking to Heaven, for Earth she did disdayne;
And sitting high, for lowly she did hate:
Lo, underneath her scornefull feete was layne
A dreadfull dragon with an hideous trayne;
And in her hand she held a mirrhour bright,
Wherein her face she often vewed fayne"

The giant Orgoglio is a baser species of pride, born of the Earth and Eolus; that is to say, of sensual and vain conceits. His foster-father and the keeper of his castle is Ignorance. (Book I. canto VIII.)

Finally, Disdain is introduced, in other places, as the form of pride which vents itself in insult to others.

§ LXXXIX. _Fourth side._ Anger. A woman tearing her dress open at her breast. Inscription here undecipherable; but in the Renaissance copy it is "IRA CRUDELIS EST IN ME."

Giotto represents this vice under the same symbol; but it is the weakest of all the figures in the Arena Chapel. The "Wrath" of Spenser rides upon a lion, brandishing a fire-brand, his garments stained with blood. Rage, or Furor, occurs subordinately in other places. It appears to me very strange that neither Giotto nor Spenser should have given any representation of the _restrained_ Anger, which is infinitely the most terrible; both of them make him violent.

§ XC. _Fifth side._ Avarice. An old woman with a veil over her forehead, and a bag of money in each hand. A figure very marvellous for power of expression. The throat is all made up of sinews with skinny channels deep between them, strained as by anxiety, and wasted by famine; the features hunger-bitten, the eyes hollow, the look glaring and intense, yet without the slightest: caricature. Inscribed in the Renaissance copy, "AVARITIA IMPLETOR."

Spenser's Avarice (the vice) is much feebler than this; but the god Mammon and his kingdom have been described by him with his usual power. Note the position of the house of Richesse:

"Betwixt them both was but a little stride,
That did the House of Richesse from Hell-mouth divide."

It is curious that most moralists confuse avarice with covetousness, although they are vices totally different in their operation on the human heart, and on the frame of society. The love of money, the sin of Judas and Ananias, is indeed the root of all evil in the hardening of the heart; but "covetousness, which is idolatry," the sin of Ahab, that is, the inordinate desire of some seen or recognized good,--thus destroying peace of mind,--is probably productive of much more misery in heart, and error in conduct, than avarice itself, only covetousness is not so inconsistent with Christianity: for covetousness may partly proceed from vividness of the affections and hopes, as in David, and be consistent with, much charity; not so avarice.

§ XCI. _Sixth side_. Idleness. Accidia. A figure much broken away, having had its arms round two branches of trees.

I do not know why Idleness should be represented as among trees, unless, in the Italy of the fourteenth century, forest country was considered as desert, and therefore the domain of Idleness. Spenser fastens this vice especially upon the clergy,--

"Upon a slouthfull asse he chose to ryde,
Arayd in habit blacke, and amis thin,
Like to an holy monck, the service to begin.
And in his hand his portesse still he bare,
That much was worne, but therein little redd."

And he properly makes him the leader of the train of the vices:

"May seem the wayne was very evil ledd,
When such an one had guiding of the way"

Observe that subtle touch of truth in the "wearing" of the portesse, indicating the abuse of books by idle readers, so thoroughly characteristic of unwilling studentship from the schoolboy upwards.

§ XCII. _Seventh side._ Vanity. She is smiling complacently as she looks into a mirror in her lap. Her robe is embroidered with roses, and roses form her crown. Undecipherable.

There is some confusion in the expression of this vice, between pride in the personal appearance and lightness of purpose. The word Vanitas generally, I think, bears, in the mediæval period, the sense given it in Scripture. "Let not him that is deceived trust in Vanity, for Vanity shall be his recompense." "Vanity of Vanities." "The Lord knoweth the thoughts of the wise, that they are vain." It is difficult to find this sin,--which, after Pride, is the most universal, perhaps the most fatal, of all, fretting the whole depth of our humanity into storm "to waft a feather or to drown a fly,"--definitely expressed in art. Even Spenser, I think, has only partially expressed it under the figure of Phædria, more properly Idle Mirth, in the second book. The idea is, however, entirely worked out in the Vanity Fair of the "Pilgrim's Progress."

§ XCIII. _Eighth side._ Envy. One of the noblest pieces of expression in the series. She is pointing malignantly with her finger; a serpent is wreathed about her head like a cap, another forms the girdle of her waist, and a dragon rests in her lap.

Giotto has, however, represented her, with still greater subtlety, as having her fingers terminating in claws, and raising her right hand with an expression partly of impotent regret, partly of involuntary grasping; a serpent, issuing from her mouth, is about to bite her between the eyes; she has long membranous ears, horns on her head, and flames consuming her body. The Envy of Spenser is only inferior to that of Giotto, because the idea of folly and quickness of hearing is not suggested by the size of the ear: in other respects it is even finer, joining the idea of fury, in the wolf on which he rides, with that of corruption on his lips, and of discoloration or distortion in the whole mind:

"Malicious Envy rode
Upon a ravenous wolfe, and still did chaw
Between his cankred teeth a venemous tode,
That all the poison ran about his jaw.
_All in a kirtle of discolourd say
He clothed was, ypaynted full of eies_,
And in his bosome secretly there lay
An hatefull snake, the which his taile uptyes
In many folds, and mortall sting implyes."

He has developed the idea in more detail, and still more loathsomely, in the twelfth canto of the fifth book.

§ XCIV. ELEVENTH CAPITAL. Its decoration is composed of eight birds, arranged as shown in Plate V. of the "Seven Lamps," which, however, was sketched from the Renaissance copy. These birds are all varied in form and action, but not so as to require special description.

§ XCV. TWELFTH CAPITAL. This has been very interesting, but is grievously defaced, four of its figures being entirely broken away, and the character of two others quite undecipherable. It is fortunate that it has been copied in the thirty-third capital of the Renaissance series, from which we are able to identify the lost figures.

_First side._ Misery. A man with a wan face, seemingly pleading with a child who has its hands crossed on its breast. There is a buckle at his own breast in the shape of a cloven heart. Inscribed "MISERIA."

The intention of this figure is not altogether apparent, as it is by no means treated as a vice; the distress seeming real, and like that of a parent in poverty mourning over his child. Yet it seems placed here as in direct opposition to the virtue of Cheerfulness, which follows next in order; rather, however, I believe, with the intention of illustrating human life, than the character of the vice which, as we have seen, Dante placed in the circle of hell. The word in that case would, I think, have been "Tristitia," the "unholy Griefe" of Spenser--

"All in sable sorrowfully clad,
Downe hanging his dull head with heavy chere:

* * * * *

A pair of pincers in his hand he had,
With which he pinched people to the heart."

He has farther amplified the idea under another figure in the fifth canto of the fourth book:

"His name was Care; a blacksmith by his trade,
That neither day nor night from working spared;
But to small purpose yron wedges made:
Those be unquiet thoughts that carefull minds invade.
Rude was his garment, and to rags all rent,
Ne better had he, ne for better cared;
With blistered hands among the cinders brent."

It is to be noticed, however, that in the Renaissance copy this figure is stated to be, not Miseria, but "Misericordia." The contraction is a very moderate one, Misericordia being in old MS. written always as "Mia." If this reading be right, the figure is placed here rather as the companion, than the opposite, of Cheerfulness; unless, indeed, it is intended to unite the idea of Mercy and Compassion with that of Sacred Sorrow.

§ XCVI. _Second side._ Cheerfulness. A woman with long flowing hair, crowned with roses, playing on a tambourine, and with open lips, as singing. Inscribed " ALACRITAS."

We have already met with this virtue among those especially set by Spenser to attend on Womanhood. It is inscribed in the Renaissance copy, "ALACHRITAS CHANIT MECUM." Note the gutturals of the rich and fully developed Venetian dialect now affecting the Latin, which is free from them in the earlier capitals.

§ XCVII. _Third side._ Destroyed; but, from the copy, we find it has been Stultitia, Folly; and it is there represented simply as a man _riding_, a sculpture worth the consideration of the English residents who bring their horses to Venice. Giotto gives Stultitia a feather, cap, and club. In early manuscripts he is always eating with one hand, and striking with the other; in later ones he has a cap and bells, or cap crested with a cock's head, whence the word "coxcomb."

§ XCVIII. _Fourth side._ Destroyed, all but a book, which identifies it with the "Celestial Chastity" of the Renaissance copy; there represented as a woman pointing to a book (connecting the convent life with the pursuit of literature?).

Spenser's Chastity, Britomart, is the most exquisitely wrought of all his characters; but, as before noticed, she is not the Chastity of the convent, but of wedded life.

§ XCIX. _Fifth side._ Only a scroll is left; but, from the copy, we find it has been Honesty or Truth. Inscribed "HONESTATEM DILIGO." It is very curious, that among all the Christian systems of the virtues which we have examined, we should find this one in Venice only.

The Truth of Spenser, Una, is, after Chastity, the most exquisite character in the "Faerie Queen."

§ C. _Sixth side._ Falsehood. An old woman leaning on a crutch; and inscribed in the copy, "FALSITAS IN ME SEMPER EST." The Fidessa of Spenser, the great enemy of Una, or Truth, is far more subtly conceived, probably not without special reference to the Papal deceits. In her true form she is a loathsome hag, but in her outward aspect,

"A goodly lady, clad in scarlot red,
Purfled with gold and pearle;...
Her wanton palfrey all was overspred
With tinsell trappings, woven like a wave,
Whose bridle rung with golden bels and bosses brave."

Dante's Fraud, Geryon, is the finest personification of all, but the description (Inferno, canto XVII.) is too long to be quoted.

§ CI. _Seventh side._ Injustice. An armed figure holding a halbert; so also in the copy. The figure used by Giotto with the particular intention of representing unjust government, is represented at the gate of an embattled castle in a forest, between rocks, while various deeds of violence are committed at his feet. Spenser's "Adicia" is a furious hag, at last transformed into a tiger.

_Eighth side._ A man with a dagger looking sorrowfully at a child, who turns its back to him. I cannot understand this figure. It is inscribed in the copy, "ASTINECIA (Abstinentia?) OPITIMA."

§ CII. THIRTEENTH CAPITAL. It has lions' heads all round, coarsely cut.

FOURTEENTH CAPITAL. It has various animals, each sitting on its haunches. Three dogs, one a greyhound, one long-haired, one short-haired with bells about its neck; two monkeys, one with fan-shaped hair projecting on each side of its face; a noble boar, with its tusks, hoofs, and bristles sharply cut; and a lion and lioness.

§ CIII. FIFTEENTH CAPITAL. The pillar to which it belongs is thicker than the rest, as well as the one over it in the upper arcade.

The sculpture of this capital is also much coarser, and seems to me later than that of the rest; and it has no inscription, which is embarrassing, as its subjects have had much meaning; but I believe Selvatico is right in supposing it to have been intended for a general illustration of Idleness.

_First side._ A woman with a distaff; her girdle richly decorated, and fastened by a buckle.

_Second side._ A youth in a long mantle, with a rose in his hand.

_Third side._ A woman in a turban stroking a puppy which she holds by the haunches.

_Fourth side._ A man with a parrot.

_Fifth side._ A woman in very rich costume, with braided hair, and dress thrown into minute folds, holding a rosary(?) in her left hand, her right on her breast.

_Sixth side._ A man with a very thoughtful face, laying his hand upon the leaves of the capital.

_Seventh side._ A crowned lady, with a rose in her hand.

_Eighth side._ A boy with a ball in his left hand, and his right laid on his breast.

§ CIV. SIXTEENTH CAPITAL. It is decorated with eight large heads, partly intended to be grotesque,[156] and very coarse and bad, except only that in the sixth side, which is totally different from all the rest, and looks like a portrait. It is thin, thoughtful, and dignified; thoroughly fine in every way. It wears a cap surmounted by two winged lions; and, therefore, I think Selvatico must have inaccurately written the list given in the note, for this head is certainly meant to express the superiority of the Venetian character over that of other nations. Nothing is more remarkable in all early sculpture, than its appreciation of the signs of dignity of character in the features, and the way in which it can exalt the principal figure in any subject by a few touches.

§ CV. SEVENTEENTH CAPITAL. This has been so destroyed by the sea wind, which sweeps at this point of the arcade round the angle of the palace, that its inscriptions are no longer legible, and great part of its figures are gone. Selvatico states them as follows: Solomon, the wise; Priscian, the grammarian; Aristotle, the logician; Tully, the orator; Pythagoras, the philosopher; Archimedes, the mechanic; Orpheus, the musician; Ptolemy, the astronomer. The fragments actually remaining are the following:

_First side._ A figure with two books, in a robe richly decorated with circles of roses. Inscribed "SALOMON (SAP)IENS."

_Second side._ A man with one book, poring over it: he has had a long stick or reed in his hand. Of inscription only the letters "GRAMMATIC" remain.

_Third side._ "ARISTOTLE:" so inscribed. He has a peaked double beard and a flat cap, from under which his long hair falls down his back.

_Fourth side._ Destroyed.

_Fifth side._ Destroyed, all but a board with three (counters?) on it.

_Sixth side._ A figure with compasses. Inscribed "GEOMET * *"

_Seventh side._ Nothing is left but a guitar with its handle wrought into a lion's head.

_Eighth side._ Destroyed.

§ CVI. We have now arrived at the EIGHTEENTH CAPITAL, the most interesting and beautiful of the palace. It represents the planets, and the sun and moon, in those divisions of the zodiac known to astrologers as their "houses;" and perhaps indicates, by the position in which they are placed, the period of the year at which this great corner-stone was laid. The inscriptions above have been in quaint Latin rhyme, but are now decipherable only in fragments, and that with the more difficulty because the rusty iron bar that binds the abacus has broken away, in its expansion, nearly all the upper portions of the stone, and with them the signs of contraction, which are of great importance. I shall give the fragments of them that I could decipher; first as the letters actually stand (putting those of which I am doubtful in brackets, with a note of interrogation), and then as I would read them.

§ CVII. It should be premised that, in modern astrology, the houses of the planets are thus arranged:

The house of the Sun, is Leo.
" Moon, " Cancer.
" of Mars, " Aries and Scorpio.
" Venus, " Taurus and Libra.
" Mercury, " Gemini and Virgo.
" Jupiter, " Sagittarius and Pisces.
" Saturn, " Capricorn.
" Herschel, " Aquarius.

The Herschel planet being of course unknown to the old astrologers, we have only the other six planetary powers, together with the sun; and Aquarius is assigned to Saturn as his house. I could not find Capricorn at all; but this sign may have been broken away, as the whole capital is grievously defaced. The eighth side of the capital, which the Herschel planet would now have occupied, bears a sculpture of the Creation of Man: it is the most conspicuous side, the one set diagonally across the angle; or the eighth in our usual mode of reading the capitals, from which I shall not depart.

§ CVIII. _The first side_, then, or that towards the Sea, has Aquarius, as the house of Saturn, represented as a seated figure beautifully draped, pouring a stream of water out of an amphora over the leaves of the capital. His inscription is:

"ET SATURNE DOMUS (ECLOCERUNT?) 1^s 7BRE."

§ CIX. _Second side._ Jupiter, in his houses Sagittarius and Pisces, represented throned, with an upper dress disposed in radiating folds about his neck, and hanging down upon his breast, ornamented by small pendent trefoiled studs or bosses. He wears the drooping bonnet and long gloves; but the folds about the neck, shot forth to express the rays of the star, are the most remarkable characteristic of the figure. He raises his sceptre in his left hand over Sagittarius, represented as the centaur Chiron; and holds two thunnies in his right. Something rough, like a third fish, has been broken away below them; the more easily because this part of the group is entirely undercut, and the two fish glitter in the light, relieved on the deep gloom below the leaves. The inscription is:

"INDE JOVI'[157] DONA PISES SIMUL ATQ^s CIRONA."

Or,

"Inde Jovis dona
Pisces simul atque Chirona."

Domus is, I suppose, to be understood before Jovis: "Then the house of Jupiter gives (or governs?) the fishes and Chiron."

§ CX. _Third side._ Mars, in his houses Aries and Scorpio. Represented as a very ugly knight in chain mail, seated sideways on the ram, whose horns are broken away, and having a large scorpion in his left hand, whose tail is broken also, to the infinite injury of the group, for it seems to have curled across to the angle leaf, and formed a bright line of light, like the fish in the hand of Jupiter. The knight carries a shield, on which fire and water are sculptured, and bears a banner upon his lance, with the word "DEFEROSUM," which puzzled me for some time. It should be read, I believe, "De ferro sum;" which would be good _Venetian_ Latin for "I am of iron."

§ CXI. _Fourth side._ The Sun, in his house Leo. Represented under the figure of Apollo, sitting on the Lion, with rays shooting from his head, and the world in his hand. The inscription:

"TU ES DOMU' SOLIS (QUO *?) SIGNE LEONI."

I believe the first phrase is, "Tunc est Domus solis;" but there is a letter gone after the "quo," and I have no idea what case of signum "signe" stands for.

§ CXII. _Fifth side._ Venus, in her houses Taurus and Libra. The most beautiful figure of the series. She sits upon the bull, who is deep in the dewlap, and better cut than most of the animals, holding a mirror in her right hand, and the scales in her left. Her breast is very nobly and tenderly indicated under the folds of her drapery, which is exquisitely studied in its fall. What is left of the inscription, runs:

"LIBRA CUM TAURO DOMUS * * * PURIOR AUR *."

§ CXIII. _Sixth side._ Mercury, represented as wearing a pendent cap, and holding a book: he is supported by three children in reclining attitudes, representing his houses Gemini and Virgo. But I cannot understand the inscription, though more than usually legible.

"OCCUPAT ERIGONE STIBONS GEMINUQ' LACONE."

§ CXIV. _Seventh side._ The Moon, in her house Cancer. This sculpture, which is turned towards the Piazzetta, is the most picturesque of the series. The moon is represented as a woman in a boat, upon the sea, who raises the crescent in her right hand, and with her left draws a crab out of the waves, up the boat's side. The moon was, I believe, represented in Egyptian sculptures as in a boat; but I rather think the Venetian was not aware of this, and that he meant to express the peculiar sweetness of the moonlight at Venice, as seen across the lagoons. Whether this was intended by putting the planet in the boat, may be questionable, but assuredly the idea was meant to be conveyed by the dress of the figure. For all the draperies of the other figures on this capital, as well as on the rest of the façade, are disposed in severe but full folds, showing little of the forms beneath them; but the moon's drapery _ripples_ down to her feet, so as exactly to suggest the trembling of the moonlight on the waves. This beautiful idea is highly characteristic of the thoughtfulness of the early sculptors: five hundred men may be now found who could have cut the drapery, as such, far better, for one who would have disposed its folds with this intention. The inscription is:

"LUNE CANCER DOMU T. PBET IORBE SIGNORU."

§ CXV. _Eighth side._ God creating Man. Represented as a throned figure, with a glory round the head, laying his left hand on the head of a naked youth, and sustaining him with his right hand. The inscription puzzled me for a long time; but except the lost r and m of "formavit," and a letter quite undefaced, but to me unintelligible, before the word Eva, in the shape of a figure of 7, I have safely ascertained the rest.

"DELIMO DSADA DECO STAFO * * AVIT7EVA."

Or

"De limo Dominus Adam, de costa fo(rm) avit Evam;"
From the dust the Lord made Adam, and from the rib Eve.

I imagine the whole of this capital, therefore--the principal one of the old palace,--to have been intended to signify, first, the formation of the planets for the service of man upon the earth; secondly, the entire subjection of the fates and fortune of man to the will of God, as determined from the time when the earth and stars were made, and, in fact, written in the volume of the stars themselves.

Thus interpreted, the doctrines of judicial astrology were not only consistent with, but an aid to, the most spiritual and humble Christianity.

In the workmanship and grouping of its foliage, this capital is, on the whole, the finest I know in Europe. The sculptor has put his whole strength into it. I trust that it will appear among the other Venetian casts lately taken for the Crystal Palace; but if not, I have myself cast all its figures, and two of its leaves, and I intend to give drawings of them on a large scale in my folio work.

§ CXVI. NINETEENTH CAPITAL. This is, of course, the second counting from the Sea, on the Piazzetta side of the palace, calling that of the Fig-tree angle the first.

It is the most important capital, as a piece of evidence in point of dates, in the whole palace. Great pains have been taken with it, and in some portion of the accompanying furniture or ornaments of each of its figures a small piece of colored marble has been inlaid, with peculiar significance: for the capital represents the _arts of sculpture and architecture_; and the inlaying of the colored stones (which are far too small to be effective at a distance, and are found in this one capital only of the whole series) is merely an expression of the architect's feeling of the essential importance of this art of inlaying, and of the value of color generally in his own art.

§ CXVII. _First side._ "ST. SIMPLICIUS": so inscribed. A figure working with a pointed chisel on a small oblong block of green serpentine, about four inches long by one wide, inlaid in the capital. The chisel is, of course, in the left hand, but the right is held up open, with the palm outwards.

_Second side._ A crowned figure, carving the image of a child on a small statue, with a ground of red marble. The sculptured figure is highly finished, and is in type of head much like the Ham or Japheth at the Vine angle. Inscription effaced.

_Third side._ An old man, uncrowned, but with curling hair, at work on a small column, with its capital complete, and a little shaft of dark red marble, spotted with paler red. The capital is precisely of the form of that found in the palace of the Tiepolos and the other thirteenth century work of Venice. This one figure would be quite enough, without any other evidence whatever, to determine the date of this flank of the Ducal Palace as not later, at all events, than the first half of the fourteenth century. Its inscription is broken away, all but "DISIPULO."

_Fourth side._ A crowned figure; but the object on which it has been working is broken away, and all the inscription except "ST. E(N?)AS."

_Fifth side._ A man with a turban, and a sharp chisel, at work on a kind of panel or niche, the back of which is of red marble.

_Sixth side._ A crowned figure, with hammer and chisel, employed _on a little range of windows of the fifth order_, having roses set, instead of orbicular ornaments, between the spandrils, with a rich cornice, and a band of marble inserted above. This sculpture assures us of the date of the fifth order window, which it shows to have been universal in the early fourteenth century.

There are also five arches in the block on which the sculptor is working, marking the frequency of the number five in the window groups of the time.

_Seventh side._ A figure at work on a pilaster, with Lombardic thirteenth century capital (for account of the series of forms in Venetian capitals, see the final Appendix of the next volume), the shaft of dark red spotted marble.

_Eighth side._ A figure with a rich open crown, working on a delicate recumbent statue, the head of which is laid on a pillow covered with a rich chequer pattern; the whole supported on a block of dark red marble. Inscription broken away, all but "ST. SYM. (Symmachus?) TV * * ANVS." There appear, therefore, altogether to have been five saints, two of them popes, if Simplicius is the pope of that name (three in front, two on the fourth and sixth sides), alternating with the three uncrowned workmen in the manual labor of sculpture. I did not, therefore, insult our present architects in saying above that they "ought to work in the mason's yard with their men." It would be difficult to find a more interesting expression of the devotional spirit in which all great work was undertaken at this time.

§ CXVIII. TWENTIETH CAPITAL. It is adorned with heads of animals, and is the finest of the whole series in the broad massiveness of its effect; so simply characteristic, indeed, of the grandeur of style in the entire building, that I chose it for the first Plate in my folio work. In spite of the sternness of its plan, however, it is wrought with great care in surface detail; and the ornamental value of the minute chasing obtained by the delicate plumage of the birds, and the clustered bees on the honeycomb in the bear's mouth, opposed to the strong simplicity of its general form, cannot be too much admired. There are also more grace, life, and variety in the sprays of foliage on each side of it, and under the heads, than in any other capital of the series, though the earliness of the workmanship is marked by considerable hardness and coldness in the larger heads. A Northern Gothic workman, better acquainted with bears and wolves than it was possible to become in St. Mark's Place, would have put far more life into these heads, but he could not have composed them more skilfully.

§ CXIX. _First side._ A lion with a stag's haunch in his mouth. Those readers who have the folio plate, should observe the peculiar way in which the ear is cut into the shape of a ring, jagged or furrowed on the edge; an archaic mode of treatment peculiar, in the Ducal Palace, to the lions' heads of the fourteenth century. The moment we reach the Renaissance work, the lions' ears are smooth. Inscribed simply, "LEO."

_Second side._ A wolf with a dead bird in his mouth, its body wonderfully true in expression of the passiveness of death. The feathers are each wrought with a central quill and radiating filaments. Inscribed "LUPUS."

_Third side._ A fox, not at all like one, with a dead cock in his mouth, its comb and pendent neck admirably designed so as to fall across the great angle leaf of the capital, its tail hanging down on the other side, its long straight feathers exquisitely cut. Inscribed "(VULP?)IS."

_Fourth side._ Entirely broken away.

_Fifth side_. "APER." Well tusked, with a head of maize in his mouth; at least I suppose it to be maize, though shaped like a pine-cone.

_Sixth side._ "CHANIS." With a bone, very ill cut; and a bald-headed species of dog, with ugly flap ears.

_Seventh side._ "MUSCIPULUS." With a rat (?) in his mouth.

_Eighth side._ "URSUS." With a honeycomb, covered with large bees.

§ CXX. TWENTY-FIRST CAPITAL. Represents the principal inferior professions.

_First side._ An old man, with his brow deeply wrinkled, and very expressive features, beating in a kind of mortar with a hammer. Inscribed "LAPICIDA SUM."

_Second side._ I believe, a goldsmith; he is striking a small flat bowl or patera, on a pointed anvil, with a light hammer. The inscription is gone.

_Third side._ A shoemaker with a shoe in his hand, and an instrument for cutting leather suspended beside him. Inscription undecipherable.

_Fourth side._ Much broken. A carpenter planing a beam resting on two horizontal logs. Inscribed "CARPENTARIUS SUM."

_Fifth side._ A figure shovelling fruit into a tub; the latter very carefully carved from what appears to have been an excellent piece of cooperage. Two thin laths cross each other over the top of it. The inscription, now lost, was, according to Selvatico, "MENSURATOR"?

_Sixth side._ A man, with a large hoe, breaking the ground, which lies in irregular furrows and clods before him. Now undecipherable, but according to Selvatico, "AGRICHOLA."

_Seventh side._ A man, in a pendent cap, writing on a large scroll which falls over his knee. Inscribed "NOTARIUS SUM."

_Eighth side._ A man forging a sword, or scythe-blade: he wears a large skull-cap; beats with a large hammer on a solid anvil; and is inscribed "FABER SUM."

§ CXXI. TWENTY-SECOND CAPITAL. The Ages of Man; and the influence of the planets on human life.

_First side._ The moon, governing infancy for four years, according to Selvatico. I have no note of this side, having, I suppose, been prevented from raising the ladder against it by some fruit-stall or other impediment in the regular course of my examination; and then forgotten to return to it.

_Second side._ A child with a tablet, and an alphabet inscribed on it. The legend above is

"MECUREU^s DNT. PUERICIE PAN. X."

Or, "Mercurius dominatur pueritiæ per annos X." (Selvatico reads VII.) "Mercury governs boyhood for ten (or seven) years."

_Third side._ An older youth, with another tablet, but broken. Inscribed

"ADOLOSCENCIE * * * P. AN. VII."

Selvatico misses this side altogether, as I did the first, so that the lost planet is irrecoverable, as the inscription is now defaced. Note the o for e in adolescentia; so also we constantly find u for o; showing, together with much other incontestable evidence of the same kind, how full and deep the old pronunciation of Latin always remained, and how ridiculous our English mincing of the vowels would have sounded to a Roman ear.

_Fourth side._ A youth with a hawk on his fist.

"IUVENTUTI DNT SOL. P. AN. XIX."
The son governs youth for nineteen years.

_Fifth side._ A man sitting, helmed, with a sword over his shoulder. Inscribed

"SENECTUTI DNT MARS. P. AN. XV."
Mars governs manhood for fifteen years.

_Sixth side._ A very graceful and serene figure, in the pendent cap, reading.

"SENICIE DNT JUPITER, P. ANN. XII."
Jupiter governs age for twelve years.

_Seventh side._ An old man in a skull-cap, praying.

"DECREPITE DNT SATN UQ^s ADMOTE." (Saturnus usque ad mortem.)
Saturn governs decrepitude until death.

_Eighth side._ The dead body lying on a mattress.

"ULTIMA EST MORS PENA PECCATI."
Last comes death, the penalty of sin.

§ CXXII. Shakspeare's Seven Ages are of course merely the expression of this early and well known system. He has deprived the dotage of its devotion; but I think wisely, as the Italian system would imply that devotion was, or should be, always delayed until dotage.

TWENTY-THIRD CAPITAL. I agree with Selvatico in thinking this has been restored. It is decorated with large and vulgar heads.

§ CXXIII. TWENTY-FOURTH CAPITAL. This belongs to the large shaft which sustains the great party wall of the Sala del Gran Consiglio. The shaft is thicker than the rest; but the capital, though ancient, is coarse and somewhat inferior in design to the others of the series. It represents the history of marriage: the lover first seeing his mistress at a window, then addressing her, bringing her presents; then the bridal, the birth and the death of a child. But I have not been able to examine these sculptures properly, because the pillar is encumbered by the railing which surrounds the two guns set before the Austrian guard-house.

§ CXXIV. TWENTY-FIFTH CAPITAL. We have here the employments of the months, with which we are already tolerably acquainted. There are, however, one or two varieties worth noticing in this series.

_First side._ March. Sitting triumphantly in a rich dress, as the beginning of the year.

_Second side._ April and May. April with a lamb: May with a feather fan in her hand.

_Third side._ June. Carrying cherries in a basket.

I did not give this series with the others in the previous chapter, because this representation of June is peculiarly Venetian. It is called "the month of cherries," mese delle ceriese, in the popular rhyme on the conspiracy of Tiepolo, quoted above, Vol. I.

The cherries principally grown near Venice are of a deep red color, and large, but not of high flavor, though refreshing. They are carved upon the pillar with great care, all their stalks undercut.

_Fourth side._ July and August. The first reaping; the _leaves_ of the straw being given, shooting out from the tubular stalk. August, opposite, beats (the grain?) in a basket.

_Fifth side._ September. A woman standing in a wine-tub, and holding a branch of vine. Very beautiful.

_Sixth side._ October and November. I could not make out their occupation; they seem to be roasting or boiling some root over a fire.

_Seventh side._ December. Killing pigs, as usual.

_Eighth side._ January warming his feet, and February frying fish. This last employment is again as characteristic of the Venetian winter as the cherries are of the Venetian summer.

The inscriptions are undecipherable, except a few letters here and there, and the words MARCIUS, APRILIS, and FEBRUARIUS.