sands of rules have been deduced from it
before these Tolstoian rules were made, and thousands will be deduced
afterwards. It was not for any pompous proclamation, it was not for any
elaborate output of printed volumes; it was for a few splendid and idle
words that the cross was set up on Calvary, and the earth gaped, and the
sun was darkened at noonday.

SAVONAROLA

Savonarola is a man whom we shall probably never understand until we
know what horror may lie at the heart of civilisation. This we shall not
know until we are civilised. It may be hoped, in one sense, that we may
never understand Savonarola.

The great deliverers of men have, for the most part, saved them from
calamities which we all recognise as evil, from calamities which are the
ancient enemies of humanity. The great law-givers saved us from anarchy:
the great physicians saved us from pestilence: the great reformers
saved us from starvation. But there is a huge and bottomless evil
compared with which all these are flea-bites, the most desolating curse
that can fall upon men or nations, and it has no name, except we call it
satisfaction. Savonarola did not save men from anarchy, but from order;
not from pestilence, but from paralysis; not from starvation, but from
luxury. Men like Savonarola are the witnesses to the tremendous
psychological fact at the back of all our brains, but for which no name
has ever been found, that ease is the worst enemy of happiness, and
civilisation potentially the end of man.

For I fancy that Savonarola's thrilling challenge to the luxury of his
day went far deeper than the mere question of sin. The modern
rationalistic admirers of Savonarola, from George Eliot downwards,
dwell, truly enough, upon the sound ethical justification of
Savonarola's anger, upon the hideous and extravagant character of the
crimes which polluted the palaces of the Renaissance. But they need not
be so anxious to show that Savonarola was no ascetic, that he merely
picked out the black specks of wickedness with the priggish
enlightenment of a member of an Ethical Society. Probably he did hate
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
pict