the awful sentence which condemned him as an obstinate heretic, delivered him over to the secular power. [July 6th, A. D. 1415.] On the sixth day of July, 1415, Huss was led to the fatal pile, where he suffered death with the intrepidity of a resolute mind, supported by the consciousness of rectitude, and by the firm conviction of sincere religious faith, which, happily for the oppressed, are not the exclusive privileges of any sect, but bestow their animating influence on the persecuted advocates of every varying shade of theological belief. On the dispersion of the pontifical household, consequent upon the deposition of John XXII., Leonardo Aretino returned to Italy, where he resumed his literary pursuits with great assiduity. Poggio remained at Constance, for the purpose of improving any opportunity which might there occur, of promoting his own interest, or that of his friend. As he had now a good deal of leisure, he employed his vacant hours in studying the Hebrew language, under the direction of a Jew who had been converted to the Christian faith.[69] His continuance in Germany was not however productive either of immediate pleasure, or of present emolument. He was wearied and disgusted by the tedious protraction of the debates of the council. He regarded the proceedings of that assembly, with the prejudices which naturally rendered them odious to the members of the papal court; and the mortifications experienced at Constance by several of his friends, excited in his breast sentiments of sorrow and indignation.[70] His hopes of preferment became more and more faint, as the power of his patrons was diminished by the intrigues of their adversaries; and in short, wheresoever he turned his eyes, his prospect was gloomy and discouraging. The study of Hebrew does not seem to have possessed sufficient charms to beguile the uneasiness which he experienced, in consequence of these various distresses. The rudiments of that language are peculiarly intricate; and Poggio was not stimulated by incentives sufficiently powerful, to induce him to surmount the difficulties which presented themselves at the commencement of this new pursuit. For all the purposes of the Christian faith he had been taught, and in all probability believed, that St. Jerome’s translation of the Jewish scriptures was amply sufficient. As he was not disposed to call in question the prevailing creed, he did not wish to make himself master of the oriental tongues, with a view of providing himself with the weapons of religious controversy. In the brief and authoritative precepts of the Israelitish moralists, he looked in vain for the flow of eloquent argument, which had captivated his attention in the ethic disquisitions of Cicero. The abrupt transitions, and swelling metaphors of the Hebrew poets, though, in a variety of individual instances, striking in effect, generally shrunk from the severe test of the rules of Aristotle and