The name of Petrarch, who flourished in the fourteenth century (1304- 1374), has been made familiar to most of us by sentimentalists or by literary scholars who in the one case have pitied his loves and his passions or in the other have admired the grace and form of his Italian sonnets. But to the student of history Petrarch has seemed even more important as the reflection, if not the source, of a brilliant intellectual movement, which, taking rise in his century, was to grow in brightness in the fifteenth and flood the sixteenth with resplendent light. In some respects Petrarch was a typical product of the fourteenth century. He was in close touch with the great medieval Christian culture of his day. He held papal office at Avignon in France. He was pious and "old-fashioned" in many of his religious views, especially in his dislike for heretics. Moreover, he wrote what he professed to be his best work in Latin and expressed naught but contempt for the new Italian language, which, under the immortal Dante, had already acquired literary polish. [Footnote: Ironically enough, it was not his Latin writings but his beautiful Italian sonnets, of which he confessed to be ashamed, that have preserved the popular fame of Petrarch to the present day.] He showed no interest in natural science or in the physical world about him--no sympathy for any novelty. Yet despite a good deal of natural conservatism, Petrarch added one significant element to the former medieval culture. That was an appreciation, amounting almost to worship, of the pagan Greek and Latin literature. Nor was he interested in antique things because they supported his theology or inculcated Christian morals; his fondness for them was simply and solely because they were inherently interesting. In a multitude of polished Latin letters and in many of his poems, as well as by daily example and precept to his admiring contemporaries, he preached the revival of the classics. [Sidenote: Characteristics of Petrarch's Humanism] This one obsessing idea of Petrarch carried with it several corollaries which constituted the essence of humanism and profoundly affected European thought for several generations after the Italian poet. They may be enumerated as follows: (1) Petrarch felt as no man had felt since pagan days the pleasure of mere human life,--the "joy of living." This, he believed, was not in opposition to the Christian religion, although it contradicted the basis of ascetic life. He remained a Catholic Christian, but he assailed the monks. (2) Petrarch possessed a confidence in himself, which in the constant repetition in his writings of first-person pronouns partook of boastfulness. He replaced a reliance upon Divine Providence by a sense of his own human ability and power.