The meagreness of mediæval learning was, however, a less serious obstacle to culture than the habit of mind, partly engendered by Christianity and partly idiosyncratic to the new races, which prevented students from appreciating the true spirit of the classics. While mysticism and allegory ruled supreme, the clearly-defined humanity of the Greeks and Romans could not fail to be misapprehended. The little that was known of them reached students through a hazy and distorting medium. Poems like Virgil's fourth Eclogue were prized for what the author had not meant when he was writing them; while his real interests were utterly neglected. Against this mental misconception, this original obliquity of vision, this radical lie in the intellect, the restorers of learning had to fight at least as energetically as against brute ignorance and dulness. It was not enough to multiply books and to discover codices; they had to teach men how to read them, to explain their inspiration, to defend them against prejudice, to protect them from false methods of interpretation. To purge the mind of fancy and fable, to prove that poetry apart from its supposed prophetic meaning was delightful for its own sake, and that the history of the antique nations, in spite of Paganism, could be used for profit and instruction, was the first step to be taken by these pioneers of modern culture. They had, in short, to create a new mental sensibility by establishing the truth that pure literature directly contributes to the dignity and happiness of human beings. The achievement of this revolution in thought was the great performance of the Italians in the fourteenth and fifteenth centuries. During the dark ages Italy had in no sense enjoyed superiority of culture over the rest of Europe. On the contrary, the first abortive attempt at a revival of learning was due to Charlemagne at Aix, the second to the Emperor Frederick in Apulia and Sicily; and while the Romance nations had lost the classical tradition, it was still to some extent preserved by the Moslem dynasties. The more we study the history of mediæval learning, the more we recognise the debt of civilised humanity to the Arabs for their conservation and transmission of Greek thought in altered form to Europe. Yet, though the Italians came comparatively late into the field, their action was decisive. Neither Charlemagne nor Frederick, neither the philosophy of the Arabian sages nor the precocious literature of Provence, succeeded in effecting for the education of the modern intellect that which Dante and Petrarch performed--the one by the production of a monumental work of art in poetry, the other by the communication of a new enthusiasm for antiquity to students.