Finally, the oratory of the pulpit began in the fifteenth century to lose its distinctive peculiarities. Many of the clergy had entered into the circle of classical culture, and were ambitious of success in it. The street-preacher Bernardino da Siena, who even in his lifetime passed for a saint and who was worshipped by the populace, was not above taking lessons in rhetoric from the famous Guarino, although he had only to preach in Italian. Never indeed was more expected from preachers than at that time especially from the Lenten preachers; and there were not a few audiences which could not only tolerate, but which demanded a strong dose of philosophy from the pulpit. But we have here especially to speak of the distinguished occasional preachers in Latin. Many of their opportunities had been taken away from them, as has been observed, by learned laymen. Speeches on particular saints' days, at weddings and funerals, or at the installation of a bishop, and even the introductory speech at the first mass of a clerical friend, or the address at the festival of some religious order, were all left to laymen. But at all events at the Papal court in the fifteenth century, whatever the occasion might be, the preachers were generally monks. Under Sixtus IV, Giacomo da Volterra regularly enumerates these preachers, and criticizes them according to the rules of the art. Fedra Inghirami, famous as an orator under Julius II, had at least received holy orders and was canon at St. John Lateran; and besides him, elegant Latinists were now common enough among the prelates. In this matter, as in others, the exaggerated privileges of the profane humanists appear lessened in the sixteenth century on which point we shall presently speak more fully.