nce of
the Last Supper, I cannot understand how preachers and commentators
pass by the difficulty of clearly understanding the periods indicated
in St. John's account of it. It seems that Christ must have risen
while they were still eating, must have washed their feet as they sate
or reclined at the table, just as the Magdalen had washed His own feet
in the Pharisee's house; that, this done, He returned to the table,
and the disciples continuing to eat, presently gave the sop to Judas.
For St. John says, that he having received the sop, went _immediately_
out; yet that Christ had washed his feet is certain, from the words,
"Ye are clean, but not all." Whatever view the reader may, on
deliberation, choose to accept, Giotto's is clear, namely, that though
not cleansed by the baptism, Judas was yet capable of being cleansed.
The devil had not entered into him at the time of the washing of the
feet, and he retains the sign of an Apostle.

The composition is one of the most beautiful of the series, especially
owing to the submissive grace of the two standing figures.

* * * * *

XXX.

THE KISS OF JUDAS.

For the first time we have Giotto's idea of the face of the traitor
clearly shown. It is not, I think, traceable through any of the
previous series; and it has often surprised me to observe how
impossible it was in the works of almost any of the sacred painters to
determine by the mere cast of feature which was meant for the false
Apostle. Here, however, Giotto's theory of physiognomy, and together
with it his idea of the character of Judas, are perceivable enough. It
is evident that he looks upon Judas mainly as a sensual dullard, and
foul-brained fool; a man in no respect exalted in bad eminence of
treachery above the mass of common traitors, but merely a distinct
type of the eternal treachery to good, in vulgar men, which stoops
beneath, and opposes in its appointed measure, the life and efforts of
all noble persons, their natural enemies in this world; as the slime
lies under a clear stream running through an earthy meadow. Our
careless and thoughtless English use of the word into which the Greek
"Diabolos" has been shortened, blinds us in general to the meaning of
"Deviltry," which, in its essence, is nothing else than slander, or
traitorhood;--the accusing and giving up of good. In particular it has
blinded us to the meaning of Christ's words, "Have not I chosen you
twelve, and one