One thing at all events we can say, that we should rejoice to boast as capacious, symmetrical and well-ordered a head as the upper sanctuary. Thanks to these merits, in spite of a brave array of Giottesque work which has the advantage of being easily seen, it lacks the great character of its counterpart. The frescoes, which are admirable, represent certain leading events in the life of St. Francis, and suddenly remind you, by one of those anomalies that are half the secret of the consummate mise-en-scene of Catholicism, that the apostle of beggary, the saint whose only tenement in life was the ragged robe which barely covered him, is the hero of this massive structure. Church upon church, nothing less will adequately shroud his consecrated clay. The great reality of Giotto's designs adds to the helpless wonderment with which we feel the passionate pluck of the Hero, the sense of being separated from it by an impassable gulf, the reflection on all that has come and gone to make morality at that vertiginous pitch impossible. There are no such high places of humility left to climb to. An observant friend who has lived long in Italy lately declared to me, however, that she detested the name of this moralist, deeming him chief propagator of the Italian vice most trying to the would-be lover of the people, the want of personal self-respect. There is a solidarity in the use of soap, and every cringing beggar, idler, liar and pilferer flourished for her under the shadow of the great Francisan indifference to it. She was possibly right; at Rome, at Naples, I might have admitted she was right; but at Assisi, face to face with Giotto's vivid chronicle, we admire too much in its main subject the exquisite play of that subject's genius - we don't remit to him, and this for very envy, a single throb of his consciousness. It took in, that human, that divine embrace, everything but soap.