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 better comprehend the classics. He recommended the addition of geography, arithmetic, and natural science to the school course.

And Melanchthon, with all his enthusiasm for classical learning, thought the humanities insufficient to satisfy all the needs of culture. He advised the incorporation of physics, mathematics, and astronomy into the curriculum. “Although the nature of things cannot be absolutely known, nor the marvellous works of God traced to their original, until, in the future life, we shall listen to the eternal counsel of the Father,” he writes, “nevertheless, even amid this our present darkness, every gleam and every hint of harmony of this fair creation forms a step toward the knowledge of God and toward virtue, whereby we ourselves shall also learn to love and maintain order and moderation in all our acts. Since it is evident that men are endowed by their Creator with faculties fitted for the contemplation of nature, they must, of necessity, take delight in investigating the elements, the laws, the qualities, and the forces of the various bodies by which they are surrounded.”

As has already been shown, however, the humanists took little interest in the study of subjects not discussed by classical authors. Absorbed in a world of books, as Mr. Quick suggests, they overlooked the world of nature. Galileo had in vain tried to persuade them to look through his telescope, but they held that truth could not be discovered by any such contrivances—that it could be arrived at only by the comparison of manuscripts. “No wonder,” remarks Mr. Quick,