he Popes; would you have those if they came to us?--Everything, pots
and pans, and salt-cellars, and knives.

You would have everything that had an interesting art element in
it?--Yes.

_Dean of St. Paul's._ In short, a modern Pompeian Gallery?--Yes; I know
how much greater extent that involves, but I think that you should
include all the iron work, and china, and pottery, and so on. I think
that all works in metal, all works in clay, all works in carved wood,
should be included. Of course, that involves much. It involves all the
coins--it involves an immense extent.

134. Supposing it were impossible to concenter in one great museum the
whole of these things, where should you prefer to draw the line? Would
you draw the line between what I may call the ancient Pagan world and
the modern Christian world, and so leave, to what may be called the
ancient world, all the ancient sculpture, and any fragments of ancient
painting which there might be--all the vases, all the ancient bronzes,
and, in short, everything which comes down to a certain period? Do you
think that that would be the best division, or should you prefer any
division which takes special arts, and keeps those arts together?--I
should like the Pagan and Christian division. I think it very essential
that wherever the sculpture of a nation was, there its iron work should
be--that wherever its iron work was, there its pottery should be, and so
on.

And you would keep the mediaeval works together, in whatever form those
mediaeval works existed?--Yes; I should not at all feel injured by having
to take a cab-drive from one century to another century.

Or from the ancient to the modern world?--No.

_Mr. Richmond._ If it were found convenient to keep separate the Pagan
and the Christian art, with which would you associate the mediaeval?--By
"Christian and Pagan Art" I mean, before Christ and after Christ.

Then the mediaeval would come with the paintings?--Yes; and also the
Mahomedan, and all the Pagan art which was after Christ, I should
associate as part, and a most essential part, because it seems to me
that the history of Christianity is complicated perpetually with that
which Christianity was effecting. Therefore, it is a matter of date, not
of Christianity. Everything before Christ I should be glad to see
separated, or you may take any other date that you like.

But the inspiration of the two schools--the Pagan and the
Christian--seems so different, that