their Angels in plume and armour; and nothing incorporeal or
invisible. In all the Religious sculpture beside Loire and Seine, you
will not find either of the great rivers personified; the dress of the
highest seraph is of true steel or sound broadcloth, neither flecked
by hail, nor fringed by thunder; and while the ideal Charity of Giotto
at Padua presents her heart in her hand to God, and tramples at the
same instant on bags of gold, the treasures of the world, and gives
only corn and flowers; that on the west porch of Amiens is content to
clothe a beggar with a piece of the staple manufacture of the town.

On the contrary, it is nearly impossible to find in the imagery of
the Greek Church, under the former exercise of the Imagination, a
representation either of man or beast which purports to represent
_only_ the person, or the brute. Every mortal creature stands for an
Immortal Intelligence or Influence: a Lamb means an Apostle, a Lion an
Evangelist, an Angel the Eternal justice or benevolence; and the most
historical and indubitable of Saints are compelled to set forth, in
their vulgarly apparent persons, a Platonic myth or an Athanasian
article.

I therefore take note first of the mythic saints in succession, whom
this treatment of them by the Byzantine Church made afterwards the
favourite idols of all Christendom.

I. The most mythic is of course St. Sophia; the shade of the Greek
Athena, passing into the 'Wisdom' of the Jewish Proverbs and Psalms,
and the Apocryphal 'Wisdom of Solomon.' She always remains understood
as a personification only; and has no direct influence on the mind
of the unlearned multitude of Western Christendom, except as a
godmother,--in which kindly function she is more and more accepted as