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reports that are left to us； which were taken down mostly on the spot； give us evidently a very imperfect notion。 It was not that he possessed any striking outward advantages； for voice； accent； and rhetorical skill constituted precisely his weakest side； and those who required the preacher to be a stylist； went to his rival Fra Mariano da Genazzano。 The eloquence of Savonarola was the expression of a lofty and commanding personality； the like of which was not seen again till the time of Luther。 He himself held his own influence to be the result of a divine illumination； and could therefore； without presumption； assign a very high place to the office of the preacher； who； in the great hierarchy of spirits； occupies； according to him； the next place below the angels。
This man； whose nature seemed made of fire； worked another and greater miracle than any of his oratorical triumphs。 His own Dominican monastery of San Marco； and then all the Dominican monasteries of Tuscany； became like…minded with himself； and undertook voluntarily the work of inward reform。 When we reflect what the monasteries then were； and what measureless difficulty attends the least change where monks are concerned； we are doubly astonished at so complete a revolution。 While the reform was still in progress large numbers of Savonarola's followers entered the Order； and thereby greatly facilitated his plans。 Sons of the first houses in Florence entered San Marco as novices。
This reform of the Order in a particular province was the first step to a national Church； in which； had the reformer himself lived longer； it must infallibly have ended。 Savonarola； indeed； desired the regeneration of the whole Church） and near the end of his career sent pressing exhortations to the great potentates urging them to call together a Council。 But in Tuscany his Order and party were the only organs of his spiritthe salt of the earthwhile the neighbouring provinces remained in their old condition。 Fancy and asceticism tended more and more to produce in him a state of mind to which Florence appeared as the scene of the kingdom of God upon earth。
The prophecies； whose partial fulfilment conferred on Savonarola a supernatural credit； were the means by which the ever active Italian imagination seized control of the soundest and most cautious natures。 At first the Franciscans of the Osservanza； trusting in the reputation which had been bequeathed to them by St。 Bernardino of Siena； fancied that they could compete with the great Dominican。 They put one of their own men into the Cathedral pulpit； and outbid the Jeremiads of Savonarola by still more terrible warnings； till Piero de' Medici； who then still ruled over Florence； forced them both to be silent。 Soon after； when Charles XII came to Italy and the Medici were expelled； as Savonarola had clearly foretold； he alone was believed in。
It must be frankly confessed that he never judged his own premonitions and visions critically； as he did those of others。 In the funeral oration on Pico della Mirandola； he deals somewhat harshly with his dead friend。 Since Pico； notwithstanding an inner voice which came from God； would not enter the Order； he had himself prayed to God to chasten him for his disobedience。 He certainly had not desired his death； and alms and prayers had obtained the favour that Pico's soul was safe in Purgatory。 With regard to a comforting vision which Pico had upon his sickbed； in which the Virgin appeared and promised him that he should not die； Savonarola confessed that he had long regarded it as a deceit of the I）evil； till it was revealed to him that the Madonna meant the second and eternal death。 If these things and the like are proofs of presumption； it must be admitted that this great soul at all events paid a bitter penalty for his fault。 In his last days Savonarola seems to have recognized the vanity of his visions and prophecies。 And yet enough inward peace was left to him to enable him to meet death like a Christian。 His partisans held to his doctrine and predictions for thirty years longer。
He only undertook the reorganization of the State for the reason that otherwise his enemies would have got the government into their own hands。 It is unfair to judge him by the semi…democratic constitution of the beginning of the year 1495； which was neither better nor worse than other Florentine constitutions。
He was at bottom the most unsuitable man who could be found for such a work。 His idea was a theocracy； in which all men were to bow in blessed humility before the Unseen； and all conflicts of passion wert not even to be able to arise。 His whole mind is written in that inscription on the Palazzo della Signoria； the substance of which was his maxim as early as 1495； and which was solemnly renewed by his partisans in 1527： 'Jesus Christus Rex populi Florentini S。P。Q。 decreto creatus。' He stood in no more relation to mundane affairs and their actual conditions than any other inhabitant of a monastery。 Man； according to him； has only to attend to those things which make directly for his salvation。
This temper comes out clearly in his opinions on ancient literature： 'The only good thing which we owe to Plato and Aristotle； is that they brought forward many arguments which we can use against the heretics。 Yet they and other philosophers are now in Hell。 An old woman knows more about the Faith than Plato。 It would be good for religion if many books that seem useful were destroyed。 When there were not so many books and not so many arguments （〃ragioni naturali〃） and disputes； religion grew more quickly than it has done since。' He wished to limit the classical instruction of the schools to Homer； Virgil and Cicero； and to supply the rest from Jerome and Augustine。 Not only Ovid and Catullus； but Terence and Tibullus； were to be banished。 This may be no more than the expressions of a nervous morality； but elsewhere in a special work he admits that science as a whole is harmful。 He holds that only a few people should have to do with it； in order that the tradition of human knowledge may not perish； and particularly that there may be no want of intellectual athletes to confute the sophisms of the heretics。 For all others； grammar； morals； and religious teaching （'litterae sacrae'） suffice。 Culture and education would thus return wholly into the charge of the monks； and as； in his opinion； the 'most learned and the most pious' are to rule over the States and empires； these rulers would also be monks。 Whether he really foresaw this conclusion； we need not inquire。
A more childish method of reasoning cannot be imagined。 The simple reflection that the newborn antiquity and the boundless enlargement of human thought and knowledge which was due to it； might give splendid confirmation to a religion able to adapt itself thereto； seems never even to have occurred to the good man。 He wanted to forbid what he could not deal with by any other means。 In fact； he was anything but liberal； and was ready； for example； to send the astrologers to the same stake at which he afterwards himself died。
How mighty must have been t