and the idea of Justice? Yet thus has Raphael represented her in a stanza of the Vatican. Nor has he been constant to the same emblem, as on the ceiling of another stanza, he has introduced her with a scale, and armed with a sword. The _Night_ of M. Agnolo, on the Medicean tombs, might certainly be taken for what she professes to be, without the assistance of the mask, the poppies, and the owl at her feet, for the dominion of sleep is personified in her expression and posture: perhaps even her beautiful companion, whose faintly stretching attitude and half-opened eyes express the symptoms of approaching _morn_, might be conceived for its representative;[82] but no stretch of fancy can, in their male associates, reach the symbols of _full day_ and _eve_, or in the females of the monument of Julio II. the ideas of _contemplative_ and _active life_. To means so arbitrary, confused and precarious, the ancients never descended: their general ideas had an uniform and general typus, which invention never presumed to alter or to transgress; but this typus lay less in the attributes than in the character and form. The inverted torch and moon-flower were the accompaniments, and not the substitutes, of _Death_ and _Sleep_; neither _Psyche_ nor _Victory_ depended on her wings. Mercury was recognized without the caduceus or purse, and Apollo without his bow or lyre; various and similar, the branches of one family, their leading lines descended from that full type of majesty which Phidias, the architect of gods, had stamped on his Jupiter. Whether we ought to consider the son of Charmidas as the inventor or the regulator of this supreme and irremovable standard, matters not, from _him_ the ancient writers date the epoch of mythic invention; no revolutions of style changed the character of his forms, talent only polished with more or less success what his laws had established. Phidias, says Quintilian, was framed to form gods; Phidias, says Pliny, gave in his Jupiter a new motive to religion.