and the grosser jest about the preliminaries of marriage might be taken quite seriously by the students of Eugenics. He suggested a sort of pacifism—though the Utopians had a quaint way of achieving it. In short, while he was, with his friend Erasmus, a satirist of mediæval abuses, few would now deny that Protestantism would be too narrow rather than too broad for him. If he was obviously not a Protestant, there are few Protestants who would deny him the name of a Reformer. But he was an innovator in things more alluring to modern minds than theology; he was partly what we should call a Neo-Pagan. His friend Colet summed up that escape from mediævalism which might be called the passage from bad Latin to good Greek. In our loose modern debates they are lumped together; but Greek learning was the growth of this time; there had always been a popular Latin, if a dog-Latin. It would be nearer the truth to call the mediævals bi-lingual than to call their Latin a dead language. Greek never, of course, became so general a possession; but for the man who got it, it is not too much to say that he felt as if he were in the open air for the first time. Much of this Greek spirit was reflected in More; its universality, its urbanity, its balance of buoyant reason and cool curiosity. It is even probable that he shared some of the excesses and errors of taste which inevitably infected the splendid intellectualism of the reaction against the Middle Ages; we can imagine him thinking gargoyles
