Another important means of expressing unity is to mark some kind of sympathy among the different objects, and perhaps the pleasantest, because most surprising, kind of sympathy, is when one group imitates or repeats another; not in the way of balance or symmetry, but subordinately, like a far-away and broken echo of it. Prout has insisted much on this law in all his writings on composition; and I think it is even more authoritatively present in the minds of most great composers than the law of principality. It is quite curious to see the pains that Turner sometimes takes to echo an important passage of colour; in the Pembroke Castle for instance, there are two fishing-boats, one with a red, and another with a white sail. In a line with them, on the beach, are two fish in precisely the same relative positions; one red and one white. It is observable that he uses the artifice chiefly in pictures where he wishes to obtain an expression of repose: in my notice of the plate of Scarborough, in the series of the Harbours of England, I have already had occasion to dwell on this point; and I extract in the note1 one or two sentences which explain the principle. In the composition I have chosen for our illustration, this reduplication is employed to a singular extent. The tower, or leading feature, is first repeated by the low echo of it to the left; put your finger over this lower tower, and see how the picture is spoiled. Then the spires of Coblentz are all arranged in couples (how they are arranged in reality does not matter; when we are composing a great picture, we must play the towers about till they come right, as fearlessly as if they were chessmen instead of cathedrals).

The dual arrangement of these towers would have been too easily seen, were it not for the little one which pretends to make a triad of the last group on the right, but is so faint as hardly to be discernible: it just takes off the attention from the artifice, helped in doing so by the mast at the head of the boat, which, however, has general, throughout Nature, reflection and repetition are peaceful things, associated with the idea of quiet succession in events; that one day should be like another day, or one history the repetition of another history, being more or less results of quietness, while dissimilarity and non-succession are results of interference and disquietude. Thus, though an echo actually increases the quantity of sound heard, its repetition of the note or syllable gives an idea of calmness attainable in no other way; hence also the feeling of calm given to a landscape by the voice of a cuckoo.

Instantly its own duplicate put at the stern.1 Then there is the large boat near, and its echo beyond it. That echo is divided into two again, and each of those two smaller boats has two figures in it; while two figures are also sitting together on the great rudder that lies half in the water, and half aground. Then, finally, the great mass of Ehrenbreitstein, which appears at first to have no answering form, has almost its facsimile in the bank on which the girl is sitting; this bank is as absolutely essential to the completion of the picture as any object in the whole series. All this is done to deepen the effect of repose.

Symmetry, or the balance of parts or masses in nearly equal opposition, is one of the conditions of treatment under the law of Repetition. For the opposition, in a symmetrical object, is of like things, reflecting each other: it is not the balance of contrary natures (like that of day and night), but of like natures or like forms; one side of a leaf being set like the reflection of the other in water.

Symmetry in Nature is, however, never formal hor accurate. She takes the greatest care to secure some difference between the corresponding things or parts of things; and an approximation to accurate symmetry is only permitted in animals, because their motions secure perpetual difference between the balancing parts. Stand before a mirror; hold your arms in precisely the same position at each side, your head upright, your body straight; divide your hair exactly in the middle, and get it as nearly as you can into exactly the same shape over each ear; and you will see the effect of accurate symmetry: you will see, no less, how all grace and power in the human form result from the interference of motion and life with symmetry, and from the reconciliation

1 This is obscure in the rude woodcut, the masts being so delicate that they are confused among the lines of reflection. In the original they have orange light upon them, relieved against purple behindof its balance with its changefulness. Your position, as seen in the mirror, is the highest type of symmetry as understood by modern architects.

In many sacred compositions, living symmetry, the balance of harmonious opposites, is one of the profoundest sources of their power: almost any works of the early painters, Angelico, Perugino, Giotto, c., will furnish you with notable instances of it. The Madonna of Perugino in the National Gallery, with the angel Michael on one side and Raphael on the other, is as beautiful an example as you can have.

In landscape, the principle of balance is more or less carried out, in proportion to the wish of the painter to express disciplined calmness. In bad compositions, as in bad architecture, it is formal, a tree on one side answering a tree on the other; but in good compositions, as in graceful statues, it is always easy, and sometimes hardly traceable. In the Coblentz, however, you cannot have much difficulty in seeing how the boats on one side of the tower and the figures on the other are set in nearly equal balance; the tower, as a central mass, uniting both.