make the Christian life a reality, without feeling herself drawn strongly to his side.

Far on in the hot days of June the Excommunication, for some weeks arrived from Rome, was solemnly published in the Duomo. Romola went to witness the scene, that the resistance it inspired might invigorate that sympathy with Savonarola which was one source of her strength. It was in memorable contrast with the scene she had been accustomed to witness there.

Instead of upturned citizen-faces filling the vast area under the morning light, the youngest rising amphitheatre-wise towards the walls, and making a garland of hope around the memories of age—instead of the mighty voice thrilling all hearts with the sense of great things, visible and invisible, to be struggled for—there were the bare walls at evening made more sombre by the glimmer of tapers; there was the black and grey flock of monks and secular clergy with bent, unexpectant faces; there was the occasional tinkling of little bells in the pauses of a monotonous voice reading a sentence which had already been long hanging up in the churches; and at last there was the extinction of the tapers, and the slow, shuffling tread of monkish feet departing in the dim silence.

Romola’s ardour on the side of the Frate was doubly strengthened by the gleeful triumph she saw in hard and coarse faces, and by the fear-stricken confusion in the faces and speech of many among his strongly-attached friends. The question where the duty of obedience ends, and the duty of resistance begins, could in no case be an easy one; but it was made overwhelmingly difficult by the belief that the Church was—not a compromise of parties to secure a more or less approximate justice in the appropriation of funds, but—a living organism, instinct with Divine power to bless and to curse. To most of the pious Florentines, who had hitherto felt no doubt in their adherence to the Frate, that belief in the Divine potency of the Church was not an embraced opinion, it was an inalienable impression, like the concavity of the blue firmament; and the boldness of Savonarola’s written arguments that the Excommunication was unjust, and that, being unjust, it was not valid, only made them tremble the more, as a defiance cast at a mystic image, against whose subtle immeasurable power there was neither weapon nor defence.

But Romola, whose mind had not been allowed to draw its early nourishment from the traditional associations of the Christian community in which her father had lived a life apart, felt her relation to the Church only through Savonarola; his moral force had been the only authority to which she had bowed;