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 surprised and charmed by the forms of classical expression,—so different from anything that had been familiar to them. Borrowing an old Latin word, they called this new learning humanity; for them, however, the phrase had a depth of meaning undreamt of by Cicero. Now, for the first time, they felt that they had entered into full possession of themselves; nothing is more characteristic of the Italian renaissance than the self-asserting individuality of the chief actors; each strives to throw the work of his own spirit into relief; the common life falls into the back-ground; the history of that age is the history of men rather than of communities.

In the progress of this Italian humanism three chief phases may be roughly distinguished. The first closes with the end of the fourteenth century,—the time of Petrarch and his immediate followers,—the morning-time of discovery. Then, in the first half of the fifteenth century, the discovered materials were classified, and organised in great libraries; Greek manuscripts, too, were translated into Latin,—not that the versions might be taken as substitutes for the original, but to aid the study of Greek itself. The men of this second period were gathered around Cosmo de' Medici at Florence, or Nicholas V. at Rome. The third stage was that in which criticism, both of form and of matter, was carried to a higher level, chiefly by the joint efforts of scholars grouped in select societies or academies, such as the Platonic academy at Florence, of which Ficino was the