come was to raise his learned arms in street stone-throwing for the cause of religion, freedom, and the Frate. And among the dignities who carried their black lucco or furred mantle with an air of habitual authority, there was an abundant sprinkling of men with more contemplative and sensitive faces: scholars inheriting such high names as Strozzi and Acciajoli, who were already minded to take the cowl and join the community of San Marco; artists, wrought to a new and higher ambition by the teaching of Savonarola, like that young painter who had lately surpassed himself in his fresco of the divine child on the wall of the Frate’s bare cell—unconscious yet that he would one day himself wear the tonsure and the cowl, and be called Fra Bartolommeo. There was the mystic poet Girolamo Benevieni hastening, perhaps, to carry tidings of the beloved Frate’s speedy coming to his friend Pico della Mirandola, who was never to see the light of another morning. There were well-born women attired with such scrupulous plainness that their more refined grace was the chief distinction between them and their less aristocratic sisters. There was a predominant proportion of the genuine popolani or middle class, belonging both to the Major and Minor Arts, conscious of purses threatened by war-taxes. And more striking and various, perhaps, than all the other classes of the Frate’s disciples, there was the long stream of poorer tradesmen and artisans, whose faith and hope in his Divine message varied from the rude and undiscriminating trust in him as the friend of the poor and the enemy of the luxurious oppressive rich, to that eager tasting of all the subtleties of biblical interpretation which takes a peculiarly strong hold on the sedentary artisan, illuminating the long dim spaces beyond the board where he stitches, with a pale flame that seems to him the light of Divine science.

But among these various disciples of the Frate were scattered many who were not in the least his disciples. Some were Mediceans who had already, from motives of fear and policy, begun to show the presiding spirit of the popular party a feigned deference. Others were sincere advocates of a free government, but regarded Savonarola simply as an ambitious monk—half sagacious, half fanatical—who had made himself a powerful instrument with the people, and must be accepted as an important social fact. There were even some of his bitter enemies: members of the old aristocratic anti-Medicean party—determined to try and get the reins once more tight in the hands of certain chief families; or else licentious young men, who detested him as the killjoy of Florence. For the sermons in the Duomo had already become political incidents, attracting