HUMANITARIANISM
542
HUMERAL
1540), the accomplished printers Robert (1503-59)
and Henri (1528-98) Estienne (Stephanus), to whom
we are indebted for the "Thesaurus lingua; Latiua;"
and the " Thesaurus lingu« Grsecae " ; Joseph Justus
Scaliger (1540-1609), famed for his knowledge of
epigraphy, numismatics, and especially of chronol-
ogy; the philologist Isaac Casaubon (1559-1614),
well known for his excellent edition of the classics, and
Petrus Ramus (1515-72), a profound student of Greek
and medieval philosophy.
Classical learning was naturalized in Spain through Queen Isabella (1474-1504). The school system was reorganized, and the universities entered on a new era of intellectual prosperity. Of Spanish scholars Juan Luis Vives (1492-1540) enjoyed a European reputa- tion. In England Humanism was received with less favour. Poggio, indeed, passed some time in that country, and young Englishmen, like William Grey, a pupil of Guarino's, later Bishop of Ely and privy councillor in 1454, sought instruction in Italy. But the troubled conditions of English life in the fifteenth century did not favour the new movement. In the spread of classical learning William Caxton (1421-91), the first English printer, played an important part. The learned, refined, charitable, and courageous chan- cellor Thomas More (1478-1535) was in a way an in- tellectual counterpart of Erasmus, with whom he was on terms of closest intimacy. Of special impor- tance was the foundation of such excellent schools as Eton in 1440, and St. Paul's (London) in 1508. The founder of the latter was the accomplished Dean John Colet (1466-1519); the first rector was William Lilly (1468-1523), who had studied Greek in the Island of Rhodes, and Latin in Italy, and was the pioneer of Greek education in England. During the sojourn of Erasmus at Oxford (1497-9) he found kindred hellen- istic spirits in William Grocyn and Thomas Linacre, both of whom had been educated in Italy. From 1510 to 1513 Erasmus taught Greek at Cambridge.
BnRCKHARDT. Dir KuUur diT Rcnaisxnncf in Italien (Leip- zie, 1908), T, II; VolGT, Die Wiedirhdcbung dcs klasmschm AllpTlums (Berlin. 1893), I, II; Geiger. Renainaance und Humanismus in Italien und Deutsrhland (Berlin, 1882); Paul- sen, Geschichte dea gelehrten Unterrichts, I (Leipzig, 1896); Brandi, Die Renaissance in Florenz und Rom (Leipzig, 1909): Symonds, Renaissance in Italy, I-V {London, 1875-81); Gee- hart. Les Oriijincs de la Renaissance en Italic (Paris, 1879); Lindner, Wellgeschichte, IV {Stuttgart and Berlin, 1905); The Cnmhridae Modern History . I. The Renaissance (Cambridge, 1902). On the German Renalsaance see Janssen, History of the German People since the Middle Ages, tr., I (St. Louis. 1896)'. and for Italy, Shahan, On the Italian Renaissance in The Middle
Ages (New York, 1904).
Klemens Loffler.
Humanitarianism. See Positivism.
Humbert of Romans (de Romanis), fifth master general of the Dominican Order, b. at Romans in the Diocese of Vienne about 1194; d. 14 July, 1277, or 15 January, 1274, at Valence. He is mentioned as a -student at Paris in 1215. In 1224 he entered the Order of St. Dominic, was professor of theology at the school of his order at Lyons in 1226, and prior at the same place from 1236 to 1239. In 1240 he became pro- vincial of the Roman, and in 1244 of the French, province of Dominicans. After holding the latter office ten years he was elected master general of his order at the general chapter held at Budapest in 1254. In 1263 he voluntarily resigned this office at the general chapter held in London, and retired to the monastery of Valence where he spent the rest of his life. During his generalate the liturgy of the Domini- can Order received its permanent form. Humbert's humility did not permit him to accept the Patri- archate of Jerusalem, which was offered him after he had resigned as master general. He is the author of various ascetical treatises, some of which were col- lected and edited by Berthier: "Opera B. Humberti" (2 vols., Paris, 1889). In a treatise entitled: " LiVier de tractandis in concilio Lugdunensi 1274" he severely criticizes the faults of the clergy. Parts of it were
edited by Martene in "Veterum Script, et monu-
ment, ecclesiasticorum et dogmaticorum ampl. col-
lectio" (Paris, 1724r-.33), VII, 174-98.
Mortier, Histoire des Maitres Generaux de Vordre des FrrreS' PricheuTS, I (Paris, 1903-5), 415-664; LWnnee Dominicaine, VII (Lyons, 1895), 283-342; De VVaresquiel, Z,f 6i>n/ifurfux Humbert de Romans (Paris, 1901).
Michael Ott.
Hiuneral Veil. — This is the name given to a cloth of rectangular shape, about 8i ft. long and H ft. wide. The " C»remoniale Romanum " (1. 1, c. x, n. 5) requires that it should be of silk. The edges are usually fringed, while a cross, with the name " Jesus ", or some other representation adorns the centre. Humeral veils for use on festivals are often richly embroidered. To prevent too rapid wearing out by usage, pockets or flaps (wings) are provided well under the lower edges, towards the ends. These are then used instead of the veil itself to hold the object which is to be covered by the latter. Flaps (wings) are not advisable; but there can be no serious objection to pockets. The humeral veil is worn so as to cover the back and shoulders — hence its name — and its two ends hang down in front. To prevent its falling from the shoul- ders, it is fastened across the breast with clasps or rib- bons attached to the border. The humeral veil is used: (1) at solemn high Mass, by the subdeacon, who holds the paten with it from the close of the Offer- tory until after the Pater Xoster (" Ritus celebr.", vii, 9, in "Missale Rom."; "Carcm. Episc", 1. I, c. x,n.6; II, viii, 60); (2) at a pontifical Mass, by the acolyte, who bears the bishop's mitre, unless he be wearing the cope (Caeremon. Episc, I, xi, 6); (3) by the priest or bishop in processions of the Blessed Sacrament, in giving Benediction, in carrying the Host to its repos- itory on Holy Thursday, and bringing it liack to the altar on Good Friday, and finally in faking the Viati- cum to the sick (see rit. for Fer. \'. in Ca'na Dom- ini, and Fer. VI. in Parasceve, in "Miss. Rom."; "Ca-remon. episc", 1. II, c. xxiii, n. 11, 13; xxv, 31,32 ; xxxiii, 27; " Rituale Rom.", Tit. IV, c. iv, n. 9; IX, V, 3). In processions of the Blessed Sacrament, and at Benediction given with the ostensorium, only the hands are placed under the humeral veil; in other cases it covers the sacred vessel which contains the Host. In the cases mentioned under the third heading the hu- meral veil must always be white. No specific colour is prescribed in the case of the mitre-bearer, but the veil worn by the subdeacon who bears the paten must be of the same colour as the other vestments. There is no black humeral veil, for the reason that at Masses for the dead, as well as on Good Friday, the paten remains on the altar.
History. — It is impossible to determine when the Roman Ritual first prescribed the use of the humeral veil on the occasions mentioned above, under (3). It was probably towards the close of the Middle Ages. The custom is first alluded to in " Ordo Rom. XV " (c. Lxxvii). In many places outside of Rome the humeral veil was not adopted for the aforesaid ftinctions until very recent times. It was prescribed in .Milan, by St. Charles Borromeo, for processions of the Blessed Sacrament and for carrying Holy Viaticum to the sick. Its use at high Mass dates back as far at least as the eighth century, for it was mentioned, under the ii;ime of sindon, in the oldest Roman Ordo. It undoulitedly goes back to a more remote antiquity. But, in those days, it was not the subdeacon who held the paten with it; this office was performed by an acolyte. Moreover, not only this particular acolyte, but all acolytes who had charge of sacred vessels wore the humeral veil. That of the paten-bearer was distin- guishe<l by a cross. One may find an interesting reproduction of acolytes with alb and humeral veil (sindon) in a ninth-century miniature of a sacrament- ary (reproduced in Braun, "Die liturgische Gewan- dung ", p. 62), in the seminary of .\utun. Some time in
