From the study of painting Mr. Ruskin passed for a time to that of architecture. In this department we have from his pen "The Seven Lamps of Architecture" (1849) and "The Stones of Venice" (1851-53). In these two complementary works their author sets forth as in an impressive sermon the new and admonitory lesson that architecture is the exponent of the national characteristics of a people,--the higher and nobler sort exemplifying the religious life and moral virtue in a nation, the debased variety, on the other hand, expressing the ignoble qualities of national vice and shame. The text of "The Stones" is Venice, and the design of the volumes, in the author's words, is to show that the Gothic architecture of Venice "had arisen out of, and indicated, a state of pure domestic faith and national virtue;" while its renaissance architecture "had arisen out of and indicated a state of concealed national infidelity and domestic corruption." The earlier work, "The Seven Lamps,"--the Lamp of Sacrifice, of Truth, Power, Beauty, Life, Memory, Obedience,--looks upon architecture "as the revealing medium or lamp through which flame a people's passions,--the embodiment of their polity, life, history, and religious faith in temple and palace, mart and home." Akin to these two eloquent works, in which their author thoughtfully sets forth the civic virtues and moral tone, as well as the debased characteristics, by which architecture is produced at certain eras in a people's life, is the earlier volume on "The Poetry of Architecture" (1837), which discusses the relation between architecture and its setting of landscape or other environment, illustrated by examples drawn from regions he had visited,--the English Lakeland, France, Switzerland, Spain, and northern Italy. After these works followed lectures on drawing, perspective, decoration, and manufacture, with later theories (crotchets, some have impiously called them) on political economy, Pre-Raphaelitism, _et cetera_, with a flood of opinions on social, ethical, and art subjects, enriched by rare intellectual gifts and much religious fervor. Ruskin's whole writings form a body of literature unique of its kind, pervaded with great charm of literary style, and inspired by a high moral purpose. Ruskin's excursions into non-aesthetic fields, and the strange jumble of Christian communism to which, late in life, he gave vehement expression, it must be honestly admitted, have detracted much from his early fame. In everything he wrote the Ruskinian spirit comes strongly out, colored with an amiable egotism and enforced by great assurance of conviction. The moral purpose he had in view, and the charm and elevated tone of his writings, lead us to forget the wholly ideal state of society he sought to introduce, while we are won to the man by the passion of his noble enthusiasms.