It is in devotional subjects that we commonly find those anthropomorphic representations of the Divinity which shock devout people; and which no excuse or argument can render endurable to those who see in them only ignorant irreverence, or intentional profaneness. It might be pleaded that the profaneness is not intentional; that emblems and forms are, in the imitative arts, what figures of speech are in language; that only through a figure of speech can any attempt be made to place the idea of Almighty Power before us. Familiar expressions, consecrated by Scripture usage, represent the Deity as reposing, waking, stretching forth his hand, sitting on a throne; as pleased, angry, vengeful, repentant; and the ancient painters, speaking the language proper to their art, appear to have turned these emblematical words into emblematical pictures. I forbear to say more on this point, because I have taken throughout the poetical and not the religious view of Art, and this is an objection which must be left, as a matter of feeling, to the amount of candour and knowledge in the critical reader. * * * * * In the sacred subjects, properly called HISTORICAL, we must be careful to distinguish between those which are _Scriptural_, representing scenes from the Old or New Testament; and those which are _Legendary_. Of the first, for the present; I do not speak, as they will be fully treated hereafter. The historical subjects from the lives of the saints consist principally of _Miracles_ and _Martyrdoms_. In the first, it is worth remarking that we have no pictured miracle which is not imitated from the Old or the New Testament (unless it be an obvious emblem, as where the saint carries his own head). There is no act of supernatural power related of any saint which is not recorded of some great scriptural personage. The object was to represent the favourite patron as a copy of the great universal type of beneficence, CHRIST OUR REDEEMER. And they were not satisfied that the resemblance should lie in character only; but should emulate the power of Christ in his visible actions. We must remember that the common people of the middle ages did not, and could not, distinguish between miracles accredited by the testimony of Scripture, and those which were fabrications, or at least exaggerations. All miracles related as divine interposition were to them equally possible, equally credible. If a more extended knowledge of the natural laws renders us in these days less credulous, it also shows us that many things were possible, under particular conditions, which were long deemed supernatural. * * * * *