scene will render either of these simply dull, spiritless, tedious, and intolerable. In the manifestation of this universality, however, one type of art will reveal more clearly its ideal characteristics; another will rather emphasize, by a restricted use of material form, the infinite detail of external reality. Sculpture, for example, is in its presentments more abstract than painting; in poetry the epic type, in its realization of the external appearance of life itself, will not be so complete as a dramatic poem should be. On the other hand it will surpass the latter in its portrayal of the fulness of its imaginative vision, the epic poet being most indebted to concrete pictures his imagination borrows from past history. In contrast with him the dramatist is mainly restricted to the motives of an action, the attitude of the will to it, the psychological problem in short. (_c_) It is, then, _Mind_ (Spirit), which gives external realization in a particular form to the inward world of content which is of essential interest to it; and it is in close relation to this fact that we should consider the question, what precise significance we are to infer from the opposition above discussed between the Ideal and _naturalness._ And first we must observe that from such a point of view the word _natural_ is not employed in the most genuine signification of the term. As a description of the external form imposed upon facts by mind it obviously is neither the immediate naturality we find in animal life, nor that presented in Nature's landscape. Rather its very form of determination, in so far, that is to say, as we see the mind here giving to itself an embodiment, will show us that it is an expression of mind, an expression moreover suffused with ideality. For this taking up into the mind, this plastic recreation of form on the part of mind is nothing less than idealization. It is sometimes remarked of the countenances of dead people that they take on themselves once more the lineaments of childhood. The obdurate expression of passion, custom and strife, the characteristic seal of their life of strenuous action, passes off, and the indeterminacy of the features of a child's face reappears. In life, however, all traits whatsoever, the entire presentment in fact, receive their characteristic expression from the world of soul; and in much the same way the different races and classes of mankind reflect the distinguishing features of their spiritual tendencies and activities in their external manifestation. In all such organizations that which is outward is visibly permeated with mind; and, by virtue of its energy, already confronts _mere_ Nature as an idealized creation. Only a clear perception of this truth will enable us to sift this significant question of an opposition between Nature and the Ideal to the bottom. If we do not possess this we shall find ourselves maintaining that the forms in which Spirit is visualized as