culptor rejects drapery as a useless and embarrassing load, to
make way for human nature; and in like manner the Greek poet emancipates
the human personages he brings forward from the equally useless
constraint of decorum, and all those icy laws of propriety, which put
nothing but what is artificial in man, and conceal nature in it. Take
Homer and the tragedians; suffering nature speaks the language of truth
and ingenuousness in their pages, and in a way to penetrate to the depths
of our hearts. All the passions play their part freely, nor do the rules
of propriety compress any feeling with the Greeks. The heroes are just
as much under the influence of suffering as other men, and what makes
them heroes is the very fact that they feel suffering strongly and
deeply, without suffering overcoming them. They love life as ardently as
others; but they are not so ruled by this feeling as to be unable to give
up life when the duties of honor or humanity call on them to do so.
Philoctetes filled the Greek stage with his lamentations; Hercules
himself, when in fury, does not keep under his grief. Iphigenia, on the
point of being sacrificed, confesses with a touching ingenuousness that
she grieves to part with the light of the sun. Never does the Greek
place his glory in being insensible or indifferent to suffering, but
rather in supporting it, though feeling it in its fulness. The very gods
of the Greeks must pay their tribute to nature, when the poet wishes to
make them approximate to humanity. Mars, when wounded, roars like ten
thousand men together, and Venus, scratched by an iron lance, mounts
again to Olympus, weeping, and cursing all battles.

This lively susceptibility on the score of suffering, this warm,
ingenuous nature, showing itself uncovered and in all truth in the
monuments of Greek art, and filling us with such deep and lively
emotions--this is a model presented for the imitation of all artists; it
is a law which Greek genius has laid down for the fine arts. It is
always and eternally nature which has the first rights over man; she
ought never to be fettered, because man, before being anything else, is a
sensuous creature. After the rights of nature come those of reason,
because man is a rational, sensuous being, a moral person, and because it
is a duty for this person not to let himself be ruled by nature, but to
rule her. It is only after satisfaction has been given in the first
place to nature, and after reason i