And now to conclude. A friend once said to me on the Sacro Monte, “How is it that they have no chapel of the Descent of the Holy Spirit?” I answered that the work of Gaudenzio Ferrari, Tabachetti, D’Enrico, and Paracca was a more potent witness to, and fitter temple for, the Holy Spirit, than any that the hands even of these men could have made for it expressly. For that there is a Holy Spirit, and that it does descend on those that diligently seek it, who can for a moment question? A man may speak lightly of the Father and it shall be forgiven him; he may speak lightly of the Son and it shall be forgiven him; but woe to him if he speak lightly of that Divine Spirit, inspiration of which alone it is that makes a work of art either true or permanently desirable. Of the letter in which the Sacro Monte is written, I have at times in the preceding pages spoken lightly enough. Who in these days but the advocates whose paid profession it is to maintain the existing order, and those whom custom and vested interests hold enthralled, accepts the letter of Christianity more than he accepts the letter of Oriental exaggerated phraseology? If three days and three nights means in reality only thirty-six hours, so should full fifty per cent. be deducted wherever else seems necessary, and “dead” be read as “very nearly dead,” and “the Son of God” as “rarely perfect man.” Who, on the other hand, that need be reckoned with, denies the eternal underlying verity that there is an omnipresent unknown something for which Mind, Spirit, or God, is, as Professor Mivart has well said, “the least misleading” expression? Who doubts that this Mind or God is immanent throughout the whole universe, sustaining it, guiding it, living in it, he in it and it in him? I heard of one not long since who said he had been an atheist this ten years—and added, “thank God.” Who, again, doubts that the spirit of self-sacrifice for a noble end is lovelier and brings more peace at the last than one of self-seeking and self-indulgence? And who doubts that of the two great enemies both to religion and science referred to in the passage I have taken for my motto, “the too much” is even more dangerous than “the too little”? I, and those who think as I do, would see the letter whether of science or of Christianity made less of, and the spirit more. Slowly, but very slowly—far, as it seems to our impatience, too slowly—things move in this direction. See how even the Church of Rome, and indeed all churches, are dropping miracles that they once held proper objects of faith and adoration. The Sacro Monte is now singularly free from all that we Protestants are apt to call superstition.