religion, the issue is always the same at last, into the radiant
negation of eternity. Hence the beauty and completeness, the finality of
the highland peasant. His figure, his limbs, his face, his motion, it is
all formed in beauty, and it is all completed. There is no flux nor hope
nor becoming, all is, once and for all. The issue is eternal, timeless,
and changeless. All being and all passing away is part of the issue,
which is eternal and changeless. Therefore there is no becoming and no
passing away. Everything is, now and for ever. Hence the strange beauty
and finality and isolation of the Bavarian peasant.

It is plain in the crucifixes. Here is the essence rendered in sculpture
of wood. The face is blank and stiff, almost expressionless. One
realizes with a start how unchanging and conventionalized is the face of
the living man and woman of these parts, handsome, but motionless as
pure form. There is also an underlying meanness, secretive, cruel. It is
all part of the beauty, the pure, plastic beauty. The body also of the
Christus is stiff and conventionalized, yet curiously beautiful in
proportion, and in the static tension which makes it unified into one
clear thing. There is no movement, no possible movement. The being is
fixed, finally. The whole body is locked in one knowledge, beautiful,
complete. It is one with the nails. Not that it is languishing or dead.
It is stubborn, knowing its own undeniable being, sure of the absolute
reality of the sensuous experience. Though he is nailed down upon an
irrevocable fate, yet, within that fate he has the power and the delight
of all sensuous experience. So he accepts the fate and the mystic
delight of the senses with one will, he is complete and final. His
sensuous experience is supreme, a consummation of life and death
at once.

It is the same at all times, whether it is moving with the scythe on the