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But why should sculpture thus limit itself to pure form? Because, by this limitation, it becomes a perfect medium of expression for one peculiar motive of the imaginative intellect. It therefore renounces all those attributes of its material which do not forward that motive. It has had, indeed, from the beginning an unfixed claim to colour; but this element of colour in it has always been more or less conventional, with no melting or modulation of tones, never permitting more than a very limited realism. It was maintained chiefly as a religious tradition. In proportion as the art of sculpture ceased to be merely decorative, and subordinate to architecture, it threw itself upon pure form. It renounces the power of expression by lower or heightened tones. In it, no member of the human form is more significant than the rest; the eye is wide, and without pupil; the lips and brow are hardly less significant than hands, and breasts, and feet. But the limitation of its resources is part of its pride: it has no backgrounds, no sky or atmosphere, to suggest and interpret a train of feeling; a little of suggested motion, and much of pure light on its gleaming surfaces, with pure form–only these.

And it gains more than it loses by this limitation to its own distinguishing motives; it unveils man in the repose of his unchanging characteristics. That white light, purged from the angry, blood-like stains of action and passion, reveals, not what is accidental in man, but the tranquil godship in him, as opposed to the restless accidents of life. The art of sculpture records the first naive, unperplexed recognition of man by himself; and it is a proof of the high artistic capacity of the Greeks, that they apprehended and remained true to these exquisite limitations, yet, in spite of them, gave to their creations a mobile, a vital, individuality.

Heiterkeit–blitheness or repose, and Allgemeinheit–generality or breadth, are, then, the supreme characteristics of the Hellenic ideal. But that generality or breadth has nothing in common with the lax observation, the unlearned thought, the flaccid execution, which have sometimes claimed superiority in art, on the plea of being “broad” or “general.” Hellenic breadth and generality come of a culture minute, severe, constantly renewed, rectifying and concentrating its impressions into certain pregnant types.

The basis of all artistic genius lies in the power of conceiving humanity in a new and striking way, of putting a happy world of its own creation in place of the meaner world of our common days, generating around itself an atmosphere with a novel power of refraction, selecting, transforming, recombining the images it transmits, according to the choice of the imaginative intellect. In exercising this power, painting and poetry have a variety of subject almost unlimited. The range of characters or persons open to them is as various as life itself; no character, however trivial, misshapen, or unlovely, can resist their magic. That is because those arts can accomplish their function in the choice and development of some special situation, which lifts or glorifies a character, in itself not poetical. To realise this situation, to define, in a chill and empty atmosphere, the focus where rays, in themselves pale and impotent, unite and begin to burn, the artist may have, indeed, to employ the most cunning detail, to complicate and refine upon thought and passion a thousand-fold. Let us take a brilliant example from the poems of Robert Browning. His poetry is pre-eminently the poetry of situations. The characters themselves are always of secondary importance; often they are characters in themselves of little interest; they seem to come to him by strange accidents from the ends of the world. His gift is shown by the way in which he accepts such a character, throws it into some situation, or apprehends it in some delicate pause of life, in which for a moment it becomes ideal. In the poem entitled Le Byron de nos Jours, in his Dramatis Personae, we have a single moment of passion thrown into relief after this exquisite fashion. Those two jaded Parisians are not intrinsically interesting: they begin to interest us only when thrown into a choice situation. But to discriminate that moment, to make it appreciable by us, that we may “find” it, what a cobweb of allusions, what double and treble reflexions of the mind upon itself, what an artificial light is constructed and broken over the chosen situation; on how fine a needle’s point that little world of passion is balanced! Yet, in spite of this intricacy, the poem has the clear ring of a central motive. We receive from it the impression of one imaginative tone, of a single creative act.