erudition, analogous to the so-called renaissances of classic latinity of earlier ages, notably the ninth and the twelfth century. The circle of Jean de Monstreuil had no immediate successors, and this early French humanism seems to disappear with the men who cultivated it. Still, in its origins it was to some extent connected with the great international movement of literary renovation. Petrarch was, in the eyes of Jean de Monstreuil and his friends, the illustrious initiator, and Coluccio Salutati, the Florentine chancellor who introduced classicism into official style, was not unknown to them either. Their zeal for classic refinement had evidently been roused not a little by Petrarch’s taunt that there were no orators nor poets outside Italy. In France Petrarch’s work had, so to say, been accepted in a medieval spirit and incorporated into medieval thought. He himself had personally known the leading spirits of the second half of the fourteenth century; the poet Philippe de Vitri, Nicolas Oresme, philosopher and politician, who had been a preceptor to the dauphin, probably also Philippe de Mézières. These men, in spite of the ideas which make Oresme one of the forerunners of modern science, were not humanists. As to Petrarch himself, we are always inclined to exaggerate the modern element in his mind and work, because we are accustomed to see him exclusively as the first of renovators. It is easy to imagine him emancipated from the ideas of his century. Nothing is further from the truth. He is most emphatically a man of his time. The themes of which he treated were those of the Middle Ages: De contemptu mundi, De otio religiosorum, De vita solitaria. It is only the form and the tone of his work which differ and are more highly finished. His glorification of antique virtue in his De viris illustribus and his Rerum memorandarum libri corresponds more or less with the chivalrous cult of the Nine Worthies. There is nothing surprising in his being found in touch with the founder of the Brethren of the Common Life, or cited as an authority on a dogmatic point by the fanatic Jean de Varennes. Denis the Carthusian borrowed laments from him about the loss of the Holy Sepulchre, a typically medieval subject. What contemporaries outside Italy saw in Petrarch was not at all the poet of the Sonnets or the Trionfi, but a moral philosopher, a Christian Cicero.
