But this is scarcely a sufficient explanation of the extreme roughness of the early temple images of Greece before the sixth century. We still ask why a race in which the artistic instinct was so strong, and which had already inspired a great epic poem, did not produce more natural representations of the deities they had evidently clearly imaged mentally. An answer is suggested by an analogous case in early Egyptian history. Among the temple shrines of the Nile Valley, natural flints have been found that had evidently been selected on account of their rough resemblance to some animal form. Limestone figures have been found alongside these, the workmanship of which is almost as rough. These carved lumps of limestone are rather the result of improving natural forms than of actual modelling. Applying this analogy to the case of Greece, the early temple images seem to have been chosen, in the first place, on account of some fancied resemblance to a human or superhuman figure. The temptation to commit a pious fraud by adding a nostril, or an eye, or a suggestion of drapery would be very great, but it could not be carried too far. Beauty or naturalism were not aimed at or desired. The suggestion that the extreme rudeness of the early Hellenic religious sculptures was deliberate, becomes still more probable when we turn to the history of Renaissance art, two thousand years after the age of which we speak. At a time when the artists of Italy were lavishing all their imagination and technical skill upon figures of the Madonna, the old symbolic representations of the Byzantine type were still preserved as precious relics in church and cathedral. Of the Italians of his day, for instance, no man realised the beauty of physical form and the possibility of expressing it by means of pigment and brush, more than Guido, the father of Italian painting. Yet he did not worship at the foot of one of his own pictures of the Madonna. Week by week he knelt before the little Madonna della Guardia from the East, black with age as it was. He felt instinctively that, for all the sheer beauty that he was striving to impart to his pictures of the Mother of Christ, they lacked the spiritual appeal of this old work. And so it was long after the time of Guido. Seeing that the Italian worshipper, who saw the most lovely representations of the Divine Motherhood in every church, still regarded the old conventional types with awe, we need not be surprised that the Greek peasant was content to worship the rough wood or stone image which he was told was heaven sent. If this explanation is correct, the image would be an object of awe on account of the very artlessness which is surprising in a race so gifted as the Greeks. We escape the difficulty of believing that such a temple image as the “Hera of Samos,” in the Louvre, was the highest stage that the craftsmanship and the imagination of the Greek sculptor could then attain. THE GROWTH OF NATURALISM (550 B.C. TO 480 B.C.)