The last of the fine arts is literature; or, in the narrower sphere of which it will be well to speak here only, is poetry. Poetry employs words in fixed rhythms, which we call meters. Only a small portion of its effect is derived from the beauty of its sound. It appeals to the sense of hearing far less immediately than music does. It makes no appeal to the eyesight, and takes no help from the beauty of color. It produces no tangible object. But language being the storehouse of all human experience, language being the medium whereby spirit communicates with spirit in affairs of life, the vehicle which transmits to us the thoughts and feelings of the past, and on which we rely for continuing our present to the future, it follows that, of all the arts, poetry soars highest, flies widest, and is most at home in the region of the spirit. What poetry lacks of sensuous fullness, it more than balances by intellectual intensity. Its significance is unmistakable, because it employs the very material men use in their exchange of thoughts and correspondence of emotions. To the bounds of its empire there is no end. It embraces in its own more abstract being all the arts. By words it does the work in turn of architecture, sculpture, painting, music. It is the metaphysic of the fine arts. Philosophy finds place in poetry; and life itself, refined to its last utterance, hangs trembling on this thread which joins our earth to heaven, this bridge between experience and the realms where unattainable and imperceptible will have no meaning.

If we are right in defining art as the manifestation of the human spirit to man by man in beautiful form, poetry, more incontestably than any other art, fulfills this definition and enables us to gauge its accuracy. For words are the spirit, manifested to itself in symbols with no sensual alloy. Poetry is therefore the presentation, through words, of life and all that life implies. Perception, emotion, thought, action, find in descriptive, lyrical, reflective, dramatic, and epical poetry their immediate apocalypse. In poetry we are no longer puzzled with problems as to whether art has or has not of necessity a spiritual content.

There cannot be any poetry whatso

ever without a spiritual meaning of some sort; good or bad, moral, immoral, or non-moral, obscure or lucid, noble or ignoble, slight or weighty-such distinctions do not signify. In poetry we are not met by questions whether the poet intended to convey a meaning when he made it. Quite meaningless poetry (as some critics would fain find melody quite meaningless, or a statue meaningless, or a Venetian picture meaningless) is a contradiction in terms. In poetry, life, or a portion of life, lives again, resuscitated and presented to our mental faculty through art. The best poetry is that which reproduces the most of life, or its intensest moments. Therefore the extensive species of the drama and the epic, the intensive species of the lyric, have been ever held in highest esteem. Only a halfcrazy critic flaunts the paradox that poetry is excellent in so far as it assimilates the vagueness of music, or estimates a poet by his power of translating sense upon the border-land of nonsense into melodious words. Where poetry falls short in the comparison with other arts, is in the quality of form-giving, in the quality of sensuous concreteness. Poetry can only present forms to the mental eye and to the intellectual sense, stimulate the physical senses by indirect suggestion. Therefore dramatic poetry, the most complicated kind of poetry, relies upon the actor; and lyrical poetry, the intensest kind of poetry, seeks the aid of music. But these comparative deficiencies are over-balanced, for all the highest purposes of art, by the width and depth, the intelligibility and power, the flexibility and multitudinous associations, of language. The other arts are limited in what they utter. There is nothing which has entered into the life of man which poetry cannot express. Poetry says everything in man's own language to the mind. The other arts appeal imperatively, each in his own region, to man's senses; and the mind receives art's message by the help of symbols from the world of sense. Poetry lacks this immediate appeal to sense. But the elixir which it offers to the mind, its quintessence extracted from all things of sense, reacts through intellectual perception upon all the faculties that make men what they are.

VII.

I used a metaphor in one of the foregoing paragraphs to indicate the presence of the vital spirit, the essential element of thought or feeling, in the work of art. I said it radiated through the form, as lamplight through an alabaster vase. Now the skill of the artist is displayed in modeling that vase, in giving it shape, rich and rare, and fashioning its curves with subtlest workmanship. In so far as he is a craftsman, the artist's pains must be bestowed upon this precious vessel of the animating theme. In so far as he has power over beauty, he must exert it in this plastic act. It is here that he displays dexterity; here that he creates; here that he separates himself from other men who think and feel. The poet, more perhaps than any other artist, needs to keep this steadily in view; for words being our daily vehicle of utterance, it may well chance that the alabaster vase of language should be hastily or trivially modeled. This is the true reason why "neither gods nor men nor the columns either suffer mediocrity in singers." Upon the poet it is specially incumbent to see that he has something rare to say and some rich mode of saying it. The figurative arts need hardly be so cautioned. They run their risk in quite a different direction. For sculptor and for painter, the danger is lest he should think that alabaster vase his final task. He may too easily be satisfied with molding a beautiful but empty form.

The last word on the topic of the arts is given in one sentence. Let us remember that every work of art enshrines a spiritual subject, and that the artist's power is shown in finding for that subject a form of ideal loveliness. Many kindred points remain to be discussed; as what we mean by beauty, which is a condition indispensable to noble art; and what are the relations of the arts to ethics. These questions cannot now be raised. It is enough in one essay to have tried to vindicate the spirituality of art in general.

BACCHUS IN GRAUBÜNDEN.

I.

Some years' residence in the Canton of the Grisons made me familiar with all sorts of Valtelline wine; with masculine but rough Inferno, generous Forzato, delicate Sassella, harsher Montagner, the raspberry flavor of Grumello, the sharp invigorating twang of Villa. The color, ranging from garnet to almandine or ruby, told me the age and quality of wine; and I could judge from the crust it forms upon the bottle, whether it had been left long enough in wood to ripen. I had furthermore arrived at the conclusion that the best Valtelline can only be tasted in cellars of the Engadine or Davos, where this vintage matures slowly in the mountain air, and takes a flavor unknown at lower levels. In a word, it had amused my leisure to make or think myself a connoisseur. My literary taste was tickled by the praise bestowed in the Augustan age on Rhætic grapes by Virgil:

Et quo te carmine dicam,

Rhætica? nec cellis ideo contende Falernis.

I piqued myself on thinking that could the poet but have drank one bottle at Samaden-where Stilicho, by the way, in his famous recruiting expedition may perhaps have drank it-he would have been less chary in his panegyric. For the point of inferiority on which he seems to insist, namely, that Valtelline wine does not keep well in cellar, is only proper to this vintage in Italian climate.

Such meditations led my fancy on the path of history. Is there truth, then, in the dim tradition that this mountain land was colonized by Etruscans? Is Ras the root of Rhætia? The Etruscans were accomplished wine

growers, we know. It was their Montepulciano which drew the Gauls to Rome, if Livy can be trusted. Perhaps they first planted the vine in Valtelline. Perhaps its superior culture in that district may be due to ancient use surviving in a secluded Alpine valley. One thing is certain, that the peasants of Sondrio and Tirano understand viticulture better than the Italians of Lombardy.

Then my thoughts ran on to the period of modern history, when the Grisons seized the Valtelline in lieu of war-pay from the Dukes of Milan. For some three centuries they held it as a subject province. From the Rath-Haus at Davos or Chur they sent their noblesVon Salis and Buol, Planta and Sprecher von Berneggacross the hills as governors or podestàs to Poschiavo, Sondrio, Tirano, and Morbegno. In those old days the Valtelline wines came duly every winter over snow-deep passes to fill the cellars of the Signori Grigioni. That quaint traveler Tom Coryat, in his so-called Crudities, notes the custom early in the seventeenth century. And as that custom then obtained, it still subsists with little alteration. The wine-carriers-Wein-führer, as they are called-first scaled the Bernina pass, halting then as now, perhaps, at Poschiavo and Pontresina. Afterwards, in order to reach Davos, the pass of the Scaletta rose before them a wilderness of untracked snow-drifts. The country-folk still point to narrow, light hand-sledges, on which the casks were charged before the last pitch of the pass. Some wine came, no doubt, on pack-saddles. A meadow in front of the Dischma-Thal, where the pass ends, still bears the name of the Ross-Weid, or horse-pasture. It was here that the beasts of burden used for this wineservice rested after their long labors. In favorable weather the whole journey from Tirano would have occupied at least four days, with scanty halts at night.

The Valtelline slipped from the hands of the Grisons early in this century. It is rumored that one of the Von Salis family negotiated matters with Napoleon more for his private benefit than for the interests of the state. However this may have been, when the Graubünden became a Swiss Canton, after four centuries of sovereign