On the other hand, the intense emotional nature of the Italians was apt to be religious, and given to despair and tears and ecstasy; its love welled up and flung itself around its object, without the mediating offices of reason. If reflection came, it was love’s ardent musing, rather than religious ratiocination. One does not forget that the Italians who became scholastic theologians or philosophers left Italy, and subjected themselves to northern spiritual influences at Paris or elsewhere. Their greatest were Anselm, Peter Lombard, Bonaventura, Thomas Aquinas. None of these remained through life altogether Italian. Thus, with Italians, religion meant either the papal government and the daily conventions of observance and minor mental habits, all very secular; or it meant that which was a thing of ecstasy and not of thought--generally speaking, of course. The mediaeval Italian (in the eleventh century only to a slightly less degree than in the twelfth or thirteenth) is, typically speaking, a man of urban human interests and affairs, a politician, a trader, a doctor, a man of law or letters, an artist, or a poet. If really religious, his religion is an emotion, and is not occupied with dogma, nor interested in doctrinal correctness or reform. Such a religious character may, according to individual temper, result in a Romuald[409] or a Peter Damiani; its perfected ideal is Francis of Assisi. Things were already different in the country now called France. No need to repeat what has been said as to the lesser strength and somewhat broken continuity of the antique there, as compared with Italy. Yet there was a sufficient power of antique influence and descent to keep the language Romanesque, and the forms of its literature partly set by antique tradition. But the spirit was not Latin. Perhaps it had but seemed such with the Gallic provincials. At all events, the incoming Franks and other Germans brought a Teutonic infusion and reinspiration that forever kept France from being or becoming a northern Italy.