A movement for reformation, which owed little or nothing to Wittenberg, had been making rapid progress in Switzerland, and two of the strongest cantons, Zurich and Bern, had revolted from the Roman Church. Its leader, Huldreich Zwingli, was utterly unlike Luther in temperament, training, and environment. He had never gone through the terrible spiritual conflicts which had marked Luther for life, and had made him the man that he was. No deep sense of personal sin had ever haunted him, to make his early manhood a burden to him. Long after he had become known as a Reformer, he was able to combine a strong sense of moral responsibility with some laxity in private life. Unlike both Luther and Calvin, he was not the type of man to be leader in a deeply spiritual revival. He had been subjected to the influences of Humanism from his childhood. His uncle, Bartholomew Zwingli, parish priest at Wildhaus, and the dean of Wesen, under whose charge the boy was placed, had a strong sympathy for the New Learning, and the boy imbibed it. His young intellect was fed on Homer and Pindar and Cicero; and all his life he esteemed the great pagans of antiquity as highly as he did any Christian saint. If it can be said that he bent before the dominating influence of any one man, it was Erasmus and not Luther who compelled him to admiration. He had for a teacher Thomas Wyttenbach, who was half Reformer and half disciple of Erasmus; and learned from him to study the Scriptures and the writings of such earlier Church Fathers as Origen, Jerome, and Chrysostom. Like many another Humanist north of the Alps, the mystical Christian Platonism of Pico della Mirandola had some influence on him. He had never studied the Scholastic Theology, and knew nothing of the spell it cast over men who had been trained in it. Of all the Reformers, Luther was the least removed from the mediæval way of looking at religion, and Zwingli had wandered farthest from it.