to day by repetition along grooves of usage and habit. Such life makes strong mores, but also rigid and mechanical ones. In modern times the thirst for reality has developed criticism and skepticism; everything is discussed and questioned. There are few certainties in our knowledge. Our mores are flexible, elastic, and to some extent unstable, but they have strong guarantees. They are to a great extent rational, because it they are not rational they perish; they are open and intelligent, because they are supported by literature and wide discussion; they are also tough, and rather organic than mechanical.
All modern students of the mediæval world have noted the contradictions and inconsistencies of living and thinking. Of these the most important is the contradiction between renunciation of the world and ruling the world; a Gregory VII or an Innocent III goes from one to the other of these without a sense of moral jar, and the modern students who fix their minds on one or the other have two different conceptions of the Middle Ages. Phantasms and ideals have no consistency. A man who deals with them instead of dealing with realities may have a kaleidoscopic relation between his ideas, which relation may be symmetrical and poetically beautiful; but he will have no nexus of thought between his ideas, and therefore no productive combination of them, The mediæval people had a great number of ideals, and they went from one to the other by abrupt transitions without any difficulty. They had intense feelings and enthusiasm for their ideals, but when an intense feeling instead of deep knowledge is the basis of conviction there is no mental or moral consistency.
I have maintained that the religion comes out of the mores and is controlled by them. The religion, however,
