mounting as he proceeds, 'absolutely now at last we find ourselves without sight of God in all the world!' In another place Mr. Ruskin's old enemy, Salvator, receives more lenient treatment than of yore. True, he still regards him as a lost spirit, rendering Michelet's, 'Ce damne Salvator' tenderly as 'that condemned Salvator.' But Mr. Ruskin now perceives in him the 'last traces of spiritual life in the art of Europe, the last man to whom the thought of a spiritual existence presented itself as a conceivable reality. All succeeding men, however powerful,--Rembrandt, Rubens, Vandyck, Reynolds,--would have mocked at the idea of a spirit. They were men of the world, they are never in earnest, and they are never appalled. But Salvator was capable of pensiveness, of faith, and of fear.' 'He would have acknowledged religion had he seen any that was true, anything rather than that baseness which he did see.' 'If there is no other religion than this of popes and cardinals, let us to the robber's ambush and the dragon's den.' 'A little early sympathy, a word of true guidance, perhaps had saved him. What says he of himself? "Despiser of wealth and of death." Two grand scorns; but, oh! condemned Salvator, the question is not for man what he can scorn, but what he can love!' Again further on,--'In Salvator you have an awakened conscience and some spiritual power contending with evil, but conquered by it and brought into captivity to it.' Generally there is in this last volume a disposition to judge of the painter's art merits, especially in relation to his faculty of imitation, with more kindness and respect than in the earlier volumes.