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Wyant, emerging from the first plunge of wonder, turned inquiringly toward his companions. Neither had moved. Miss Lombard stood with her hand on the cord, her lids lowered, her mouth drooping; the doctor, his strange Thoth-like profile turned toward his guest, was still lost in rapt contemplation of his treasure.

Wyant addressed the young girl.

“You are fortunate,” he said, “to be the possessor of anything so perfect.”

“It is considered very beautiful,” she said coldly.

“Beautiful–BEAUTIFUL!” the doctor burst out. “Ah, the poor, worn out, over-worked word! There are no adjectives in the language fresh enough to describe such pristine brilliancy; all their brightness has been worn off by misuse. Think of the things that have been called beautiful, and then look at THAT!”

“It is worthy of a new vocabulary,” Wyant agreed.

“Yes,” Doctor Lombard continued, “my daughter is indeed fortunate. She has chosen what Catholics call the higher life– the counsel of perfection. What other private person enjoys the same opportunity of understanding the master? Who else lives under the same roof with an untouched masterpiece of Leonardo’s? Think of the happiness of being always under the influence of such a creation; of living INTO it; of partaking of it in daily and hourly communion! This room is a chapel; the sight of that picture is a sacrament. What an atmosphere for a young life to unfold itself in! My daughter is singularly blessed. Sybilla, point out some of the details to Mr. Wyant; I see that he will appreciate them.”

The girl turned her dense blue eyes toward Wyant; then, glancing away from him, she pointed to the canvas.

“Notice the modeling of the left hand,” she began in a monotonous voice; “it recalls the hand of the Mona Lisa. The head of the naked genius will remind you of that of the St. John of the Louvre, but it is more purely pagan and is turned a little less to the right. The embroidery on the cloak is symbolic: you will see that the roots of this plant have burst through the vase. This recalls the famous definition of Hamlet’s character in Wilhelm Meister. Here are the mystic rose, the flame, and the serpent, emblem of eternity. Some of the other symbols we have not yet been able to decipher.”

Wyant watched her curiously; she seemed to be reciting a lesson.

“And the picture itself?” he said. “How do you explain that? Lux Mundi–what a curious device to connect with such a subject! What can it mean?”

Miss Lombard dropped her eyes: the answer was evidently not included in her lesson.

“What, indeed?” the doctor interposed. “What does life mean? As one may define it in a hundred different ways, so one may find a hundred different meanings in this picture. Its symbolism is as many-faceted as a well-cut diamond. Who, for instance, is that divine lady? Is it she who is the true Lux Mundi–the light reflected from jewels and young eyes, from polished marble and clear waters and statues of bronze? Or is that the Light of the World, extinguished on yonder stormy hill, and is this lady the Pride of Life, feasting blindly on the wine of iniquity, with her back turned to the light which has shone for her in vain? Something of both these meanings may be traced in the picture; but to me it symbolizes rather the central truth of existence: that all that is raised in incorruption is sown in corruption; art, beauty, love, religion; that all our wine is drunk out of skulls, and poured for us by the mysterious genius of a remote and cruel past.”

The doctor’s face blazed: his bent figure seemed to straighten itself and become taller.

“Ah,” he cried, growing more dithyrambic, “how lightly you ask what it means! How confidently you expect an answer! Yet here am I who have given my life to the study of the Renaissance; who have violated its tomb, laid open its dead body, and traced the course of every muscle, bone, and artery; who have sucked its very soul from the pages of poets and humanists; who have wept and believed with Joachim of Flora, smiled and doubted with AEneas Sylvius Piccolomini; who have patiently followed to its source the least inspiration of the masters, and groped in neolithic caverns and Babylonian ruins for the first unfolding tendrils of the arabesques of Mantegna and Crivelli; and I tell you that I stand abashed and ignorant before the mystery of this picture. It means nothing–it means all things. It may represent the period which saw its creation; it may represent all ages past and to come. There are volumes of meaning in the tiniest emblem on the lady’s cloak; the blossoms of its border are rooted in the deepest soil of myth and tradition. Don’t ask what it means, young man, but bow your head in thankfulness for having seen it!”