e play of life; to expand the too
fixed individuality of pure, unrelieved, uncoloured form--this is the
problem which the three great styles in sculpture have solved in three
different ways.

Allgemeinheit--breadth, generality, universality--is the word chosen by
Winckelmann, and after him by Goethe and many German critics, to express
that law of the most excellent Greek sculptors, of Pheidias and his
pupils, which prompted them constantly to seek the type in the
individual, to abstract and express only what is structural and
permanent, to purge from the individual all that belongs only to him,
all the accidents, the feelings, and actions of the special moment, all
that (because in its own nature it endures but for a moment) is apt to
look like a frozen thing if one arrests it.

In this way their works came to be like some subtle extract or essence,
or almost like pure thoughts or ideas: and hence the breadth of humanity
in them, that detachment from the conditions of a particular place or
people, which has carried their influence far beyond the age which
produced them, and insured them universal acceptance.

That was the Greek way of relieving the hardness and unspirituality of
pure form. But it involved to a certain degree the sacrifice of what we
call expression; and a system of abstraction which aimed always at the
broad and general type, at the purging away from the individual of what
belonged only to him, and of the mere accidents of a particular time
and place, imposed upon the range of effects open to the Greek sculptor
limits somewhat narrowly defined; and when Michelangelo came, with a
genius spiritualised by the reverie of the middle age, penetrated by its
spirit of inwardness and introspection, living not a mere outward life
like the Greek, but a life full of inward experiences, sorrows,
consolations, a system which sacrificed so much of what was inward and
unseen could not satisfy him. To him, lover and student of Greek
sculpture as he was, work which did not bring what was inward to the
surface, which was not concerned with individual expression, with
individual character and feeling, the special history of the special
soul, was not worth doing at all.

And so, in a way quite personal and peculiar to himself, which often is,
and always seems, the effect of accident, he secured for his work
individuality and intensity of expression, while he avoided a too hard
realism, that tendency to harden into caric