To the view of the early Christian ages, too, the body is old clothes, ready to be cast off at any moment, good only as means to something higher. It might seem that Christianity should give a higher value to the body, since it was believed to have been inhabited by God himself. But the Passion was a fact of equal importance with the Incarnation. This honor could be allowed to matter only for an instant, and on the condition of immediate resumption. That the Highest should suffer death as a man might well seem to the Greeks foolishness. To the understanding it is the utmost conceivable contradiction. Yet it is only a more complete statement of what is involved in the Greek worship of beauty. The complete incarnation of Spirit, which is the definition of beauty, demands equally that there be no point it does not inhabit, and none in which it abides. The transience of things is no defect in them, but only the affirmation of their reality through the incessant casting-off of its inadequate manifestations. It is not from the excellence, but from the impotence of its nature, that the stone endures and does not pass away as the plant and the animal. The higher the organization, the more rapid and thorough the circulation.
The same truth holds in Art, also, and drives it to forsake these beautiful petrifactions and seek an expression less bound to the material. Ideal form is good so far as it brings together in one compact image what in Nature is scattered and partial; but it is an ideality of the surface only, not of the substance. It shuts out the defect of this or that form, but not of Form itself. The Greek ideal is after all a thing, and its impassive perfection a stony death.
The justification is, that the sculptor did not say quite what he meant. He said flesh, but he meant spirit, and this is what the Greek statues mean to us. The modern sculptor does not mean spirit, and knows that he does not; and so, with all his efforts, he gives us only the outside. Is it asked, Whence this divorce of flesh and spirit? why not give both at once as Nature does? Then we must do as Nature does, and make our forms as fluid as hers. But this the sculptor contravenes at the outset. To follow Nature, he should make his statue of snow. To make it of stone is to pretend that the form is something of itself. This the Greeks never meant,