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 to be inevitable in all that man attempts. The object of their efforts was to explain and set forward the individual. How was this to be done? by taking the existing individual and developing its powers; or by the creation of a new form of character, emancipated from existing shackles, and frankly formed upon the antique model? This was the question which divided the Humanists. Both parties were agreed about the paramount importance of classical studies, both were opposed to the old-fashioned modes of thought and means of education. But one party wished to expand, the other to subvert; one party was Christian and progressive; the other was revolutionary and pagan.

It was only in Italy that this pagan party found strong support, and expressed itself with freedom. All movements tend to be judged by their extreme representatives. Much that has been written about the Renaissance in Italy treats its most extravagant exponents as typical of all, and does not adequately distinguish. But when we attempt to consider the influence of the Renaissance outside Italy, as I am trying to do, we must clearly differentiate three classes of students. First of all, there were the men of the old school, who were assiduous students of classical literature, but used it as a help to their own pursuits. Secondly, there were the Humanists, who wished to extend the old studies, and improve the old methods of education, and take a freer outlook over the world. Thirdly, there were the poets and rhetoricians, who cared nothing for the contents of life, but taking themselves as they were, strove only after beautiful