Much of the constituted beauty resides in the fact that it is all general beauty, that you are appealed to by no specific details, or that these at least, practically never importunate, are as taken for granted as the lieutenants and captains are taken for granted in a great standing army - among whom indeed individual aspects may figure here the rather shifting range of decorative dignity in which details, when observed, often prove poor (though never not massive and substantially precious) and sometimes prove ridiculous. The sculptures, with the sole exception of Michael Angelo's ineffable "Pieta," which lurks obscurely in a side- chapel - this indeed to my sense the rarest artistic combination of the greatest things the hand of man has produced - are either bad or indifferent; and the universal incrustation of marble, though sumptuous enough, has a less brilliant effect than much later work of the same sort, that for instance of St. Paul's without the Walls. The supreme beauty is the splendidly sustained simplicity of the whole. The thing represents a prodigious imagination extraordinarily strained, yet strained, at its happiest pitch, without breaking. Its happiest pitch I say, because this is the only creation of its strenuous author in presence of which you are in presence of serenity. You may invoke the idea of ease at St. Peter's without a sense of sacrilege - which you can hardly do, if you are at all spiritually nervous, in Westminster Abbey or Notre Dame. The vast enclosed clearness has much to do with the idea. There are no shadows to speak of, no marked effects of shade; only effects of light innumerably - points at which this element seems to mass itself in airy density and scatter itself in enchanting gradations and cadences. It performs the office of gloom or of mystery in Gothic churches; hangs like a rolling mist along the gilded vault of the nave, melts into bright interfusion the mosaic scintillations of the dome, clings and clusters and lingers, animates the whole huge and otherwise empty shell. A good Catholic, I suppose, is the same Catholic anywhere, before the grandest as well as the humblest altars; but to a visitor not formally enrolled St. Peter's speaks less of aspiration than of full and convenient assurance. The soul infinitely expands there, if one will, but all on its quite human level. It marvels at the reach of our dreams and the immensity of our resources. To be so impressed and put in our place, we say, is to be sufficiently "saved"; we can't be more than the heaven itself; and what specifically celestial beauty such a show or such a substitute may lack it makes up for in certainty and tangibility. And yet if one's hours on the scene are not actually spent in praying, the spirit seeks it again as for the finer comfort, for the blessing, exactly, of its example, its protection and its exclusion. When you are weary of the swarming democracy of your fellow-tourists, of the unremunerative aspects of human nature on Corso and Pincio, of the oppressively frequent combination of coronets on carriage panels and stupid faces in carriages, of addled brains and lacquered boots, of ruin and dirt and decay, of priests and beggars and takers of advantage, of the myriad tokens of a halting civilisation, the image of the great temple depresses the balance of your doubts, seems to rise above even the highest tide of vulgarity and make you still believe in the heroic will and the heroic act. It's a relief, in other words, to feel that there's nothing but a cab- fare between your pessimism and one of the greatest of human achievements.