lectures of the Florentine Politian to revive the older tradition of medicine by his translation of Galen. [Sidenote: John Colet] But from the first it was manifest that the revival of letters would take a tone in England very different from the tone it had taken in Italy, a tone less literary, less largely human, but more moral, more religious, more practical in its bearings both upon society and politics. The awakening of a rational Christianity, whether in England or in the Teutonic world at large, begins with the Italian studies of John Colet; and the vigour and earnestness of Colet were the best proof of the strength with which the new movement was to affect English religion. He came back to Oxford utterly untouched by the Platonic mysticism or the semi-serious infidelity which characterized the group of scholars round Lorenzo the Magnificent. He was hardly more influenced by their literary enthusiasm. The knowledge of Greek seems to have had one almost exclusive end for him, and this was a religious end. Greek was the key by which he could unlock the Gospels and the New Testament, and in these he thought that he could find a new religious standing-ground. It was this resolve of Colet to throw aside the traditional dogmas of his day and to discover a rational and practical religion in the Gospels themselves which gave its peculiar stamp to the theology of the Renascence. His faith stood simply on a vivid realization of the person of Christ. In the prominence which such a view gave to the moral life, in his free criticism of the earlier Scriptures, in his tendency to simple forms of doctrine and confessions of faith, Colet struck the keynote of a mode of religious thought as strongly in contrast with that of the later Reformation as with that of Catholicism itself. The allegorical and mystical theology on which the Middle Ages had spent their intellectual vigour to such little purpose fell before his rejection of all but the historical and grammatical sense of the Biblical text. In his lectures on the Romans we find hardly a single quotation from the Fathers or the scholastic teachers. The great fabric of belief built up by the mediaeval doctors seemed to him simply "the corruptions of the Schoolmen." In the life and sayings of its Founder he saw a simple and rational Christianity, whose fittest expression was the Apostles' creed. "About the rest," he said with characteristic impatience, "let divines dispute as they will." Of his attitude towards the coarser aspects of the current religion his behaviour at a later time before the famous shrine of St. Thomas at Canterbury gives us a rough indication. As the blaze of its jewels, its costly sculptures, its elaborate metal-work burst on Colet's view, he suggested with bitter irony that a saint so lavish to the poor in his lifetime would certainly prefer that they should possess the wealth heaped round him since his death. With petulant disgust he rejected the