As from Florence humanism invaded English letters, so the Averroistic physician of Padua became known, even in Chaucer’s day, as a man of secular rather than of Scriptural learning. In Padua, while Galileo was teaching Euclid for a pittance, chairs of Averroistic philosophy were filled by highly paid professors, whose “rotuli” or portfolios, many of which now rest in the dust of the libraries of North Italy, were handed down from one to another in deadly routine. Virtually, however, the Averroistic tradition ended with a contemporary Paduan professor, Cremonini, lifted into fame by Harvey’s refutation in the _De motu cordis_, and by his own repudiation of the satellites of Jupiter, bodies for which Aristotle had made no provision. The coarseness and pedantry of the Averroistic freethinkers, whose scepticism lacked the elegance and sprightliness of the French, and their bastard language—mongrel of Greek and Arabic—revolted the humanists also: “Nihil indoctius, nihil insulsius, frigidius.” “Unum te obsecro,” Petrarch had said two hundred years before (in his invectives against doctors, whom he classed with astrologers, as afterwards indeed did Harvey more or less), “ut ab omni consilio mearum rerum tui isti Arabes arceantur atque exsulent.” “De medicis non modo nil sperandum sed valde etiam metuendum[67].” The doctors in their turn did not hide their disdain for poets. Whether justly or unjustly, the Doctors of Medicine were classed with astrologers and alchemists; the latter of whom Harvey repudiated frankly, not altogether avoiding a contempt for chemistry itself. Clad in fine raiment, with rings on their fingers and golden spurs on their heels, they rode tall horses, and gave themselves pompous airs. The humanist would rather pose as a believer than as an underbred infidel; the Averroist protected the license of his doctrines and manners by subterfuge and ironic evasion: and humanist and Averroist alike stood by at the burning of Bruno[68]. It must not be supposed, however, that these pompous pedants had it all their own way, and that Medicine was not better justified of her children. It is full of interest for our present purpose to read in the preface by Thomas Junta to the Edition of Averroes (1552), “Plerique omnes juniores medici jam intolerabile in Arabum Mauritaniorumque dogmata odium conceperunt, ut ne nominandi citandive locus relinquatur; principes etiam Hippocratem atque Galenum habere nos prædicant.” This enlightenment seems to have come about in some part through the teaching of Thomæus Nicolaus Leonicus[69], who began to lecture, for the first time, from the Greek text of Aristotle (there were chairs thenceforth for both the Arabian and the Greek Aristotle) in 1497.