The Revival of Learning was the first clear break with mediaevalism. In the critical and constructive attitude developed by the scholars of the movement, their renunciation of the old forms of thinking, the new craving for truth for its own sake which they everywhere awakened, and their continual appeal to the original sources of knowledge for guidance, we have the definite beginnings of a modern scientific spirit which was destined ultimately to question all things, and in time to usher in modern conceptions and modern ways of thinking. The authority of the mediaeval Church would be questioned, and out of this questioning would come in time a religious freedom and a religious tolerance unknown in the mediaeval world. The great world of scientific truth would be inquired into and the facts of modern science established, regardless of what preconceived ideas, popular or religious, might be upset thereby. The divine right of kings to rule, and to dispose of the fortunes and happiness of their peoples as they saw fit, was also destined to be questioned, and another new "Estate" would in time arise and substitute, instead, in all progressive lands, the divine right of the common people. Religious freedom and toleration, scientific inquiry and scholarship, and the ultimate rise of democracy were all involved in the critical, questioning, and constructive attitude of the humanistic scholars of the Renaissance. These came historically in the order just stated, and in this order we shall consider them. HUMANISM BECAME A RELIGIOUS REFORM MOVEMENT IN THE NORTH. In Italy the Revival of Learning was classical and scientific in its methods and results, and awakened little or no tendency toward religious and moral reform. Instead it resulted in something of a paganization of religion, with the result that the Papacy and the Italian Church probably reached their lowest religious levels at about the time the great religious agitation took place in northern lands. In the latter, on the contrary, the introduction of humanism awakened a new religious zeal, and religious reform and classical learning there came to be associated almost as one movement. In England, Germany, the Low Countries, and in large parts of northern France, the new learning was at once directed to religious and moral ends. The patriotic emotions roused in the Italians by the humanistic movement were in the northern countries superseded by religious and moral emotions, and the constant appeal to sources turned the northern leaders almost at once back to the Church Fathers and the original Greek and Hebrew Testaments for authority in religious matters.