Has Protestantism the evangelic marks which the Italian, consciously or unconsciously, lays down for Christianity, and what chance would it have in Italy? It will bear repeating that the Puritan's definition of Christianity would never at any time have found acceptance with the Italian; he never could have cared for reform in doctrine and discipline which did not necessarily, did not primarily, involve a real evangelic reform. When one remembers how very little Protestantism was, in its inception, on the side of dogmatic freedom, and that it put a theological formula before all other matters of the law, one may admit that the Italian though he did not reform may yet have loved true Christianity. In the next place the intense individualism of Protestant worship is distasteful to the Italian who, as we have already realised, does not ask or require that subordination of the society to the individual which religious subdivisions imply, and he would always be repelled by the phenomena of revivalism. It is instructive for us to realise that such things are stigmatised as "buffoonery" by the Italians, whose own elaborate ritual often appears to suggest that description to the Protestant. In the third place, he dislikes the _reclame_ of Protestantism, its self-advertisement, the distribution of tracts at church doors and in the public streets. To his mind no religion worthy of the name can have need of such support. The Sister of Charity and the _frate_, indeed, appear familiarly among them in their strange dress, not as they, yet part of themselves, reminding the people of the great ideals of their religion, tracts in their own persons but making no _reclame_. [Illustration: CHAPEL OF SAN ZENO (called _orto del paradiso_) IN S. PRASSEDE This mosaic chapel was erected by Paschal I. in 822. Its great beauty gave it the name of "Garden of Paradise." The church is near the house of Pudens, and is dedicated to Praxedis his daughter. See pages 45, 46, 240.]