the civilisation of his time, and not merely its sins; and that is
precisely where he was infinitely more profound than a modern moralist.
He saw, that the actual crimes were not the only evils: that stolen
jewels and poisoned wine and obscene pictures were merely the symptoms;
that the disease was the complete dependence upon jewels and wine and
pictures. This is a thing constantly forgotten in judging of ascetics
and Puritans in old times. A denunciation of harmless sports did not
always mean an ignorant hatred of what no one but a narrow moralist
would call harmful. Sometimes it meant an exceedingly enlightened hatred
of what no one but a narrow moralist would call harmless. Ascetics are
sometimes more advanced than the average man, as well as less.

Such, at least, was the hatred in the heart of Savonarola. He was making
war against no trivial human sins, but against godless and thankless
quiescence, against getting used to happiness, the mystic sin by which
all creation fell. He was preaching that severity which is the
sign-manual of youth and hope. He was preaching that alertness, that
clean agility and vigilance, which is as necessary to gain pleasure as
to gain holiness, as indispensable in a lover as in a monk. A critic has
truly pointed out that Savonarola could not have been fundamentally
anti-æsthetic, since he had such friends as Michael Angelo, Botticelli,
and Luca della Robbia. The fact is that this purification and austerity
are even more necessary for the appreciation of life and laughter than
for anything else. To let no bird fly past unnoticed, to spell patiently
the stones and weeds, to have the mind a storehouse of sunset, requires
a discipline in pleasure, and an education in gratitude.

The civilisation which surrounded Savonarola on every side was a
civilisation which had already taken the wrong turn, the turn that leads
to endless inventions and no discoveries, in which new things grow old