ordinary cloister variety, nor a prig. That our sympathy goes out to Jeanne and not to him shows that we instinctively resent the sacrifice of the deepest human cravings to sacerdotal prescriptions. The highest ideal of holiness which medievals could conceive does not satisfy us.
Why did Signer Fogazzaro in choosing his hero revert to that outworn type? He sees very clearly how many of the Catholic practices are what he calls "ossified organisms. "Why did he set up a lay monk as a model for aoth century Christians who long to devote their lives to uplifting their fellow-men? Did he not note the artificiality of asceticism—the waste of energy that comes with fasts and mortification of the flesh and morbidly pious excitement? When asked these questions by his followers he replied that he did not mean to preach asceticism as a rule for all; but that in individual cases like Benedetto's, for instance, it was a psychological necessity. Herein Signor Fogazzaro certainly discloses his profound knowledge of the Italian heart—of that heart from which in its early medieval vigour sprang the Roman religion, with its message of renunciation. Even the Renaissance and the subsequent period of scepticism have not blotted out those tendencies that date back more than a thousand years: so that today, if an Italian is engulfed in a passion of selfsacrifice, he naturally thinks first of asceticism as the method. Among Northern races a similar
