1. Perfectly civilized human life; that is, life freed from the necessity of humiliating labor, from passions inducing bodily disease, and from abusing misfortune. The personages of the classical landscape, therefore, must be virtuous and amiable; if employed in labor, endowed with strength such as may make it not oppressive. (Considered as a practicable ideal, the classical life necessarily implies slavery, and the command, therefore, of a higher order of men over a lower, occupied in servile work.) Pastoral occupation is allowable as a contrast with city life. War, if undertaken by classical persons, must be a contest for honor, more than for life, not at all for wealth,[3] and free from all fearful or debasing passion. Classical persons must be trained in all the polite arts, and, because their health is to be perfect, chiefly in the open air. Hence, the architecture around them must be of the most finished kind, the rough country and ground being subdued by frequent and happy humanity. § 7. 2. Such personages and buildings must be associated with natural scenery, uninjured by storms or inclemency of climate (such injury implying interruption of the open air life); and it must be scenery conducing to pleasure, not to material service; all cornfields, orchards, olive-yards, and such like, being under the management of slaves,[4] and the superior beings having nothing to do with them; but passing their lives under avenues of scented and otherwise delightful trees--under picturesque rocks, and by clear fountains. § 8. 3. The spiritual powers in classical scenery must be decorative; ornamental gods, not governing gods; otherwise they could not be subjected to the principles of taste, but would demand reverence. In order, therefore, as far as possible, without taking away their supernatural power, to destroy their dignity, they are made more criminal and capricious than men, and, for the most part, those only are introduced who are the lords of lascivious pleasures. For the appearance of any great god would at once destroy the whole theory of the classical life; therefore, Pan, Bacchus, and the Satyrs, with Venus and the Nymphs, are the principal spiritual powers of the classical landscape. Apollo with the Muses appear as the patrons of the liberal arts. Minerva rarely presents herself (except to be insulted by judgment of Paris); Juno seldom, except for some purpose of tyranny; Jupiter seldom, but for purpose of amour. § 9. Such being the general ideal of the classical landscape, it can hardly be necessary to show the reader how such charm as it possesses must in general be strong only over weak or second-rate orders of mind. It has, however, been often experimentally or playfully aimed at by great men; but I shall only take note of its two leading masters.