He showed no disposition to disturb the peace of the community again, but as the twofold desire of commanding and of building was not wholly eradicted from his soul, they let him satisfy it in moderation, by constructing a small monastery on an adjoining hill, to which he afterwards removed himself. He seems to have made a good end, asking pardon of all those whom he had offended, and Fulda very soon recovered its former flourishing condition. Rabanus was restored to his books and his school immediately on the election of St. Eigil, and in 822, on the death of the good abbot, whose life was written by the monk Candidus, Rabanus was chosen his successor. To him this was a very sorrowful business, for, with the government of a community of one hundred and fifty monks on his hands, he was necessarily obliged to give up his scholars. He resigned them to the care of Candidus, in all that concerned the humane letters, reserving to himself, however, the interpretation of the Holy Scriptures. Singularly enough, however, the man whose whole life had been passed in literary labour, evinced a talent for business not always found united to great scholarship. He kept up regular discipline, and put all the offices of the abbey in a state of thorough efficiency, completing many of the half-finished buildings of Ratgar, and enriching his treasury with a vast quantity of holy relics. He also looked so well after the farms and dependencies of the abbey as greatly to increase its revenues. Still the school was not neglected, and the lectures he delivered there were destined to be the seeds of a work important in the history of ecclesiastical literature. His pupils had been accustomed from time to time to ask him questions on the chief duties of ecclesiastics and their signification, and the proper manner of administering the Rites of Holy Church. His answers they noted down on their tablets, without, however, observing much method, and as the matter constantly increased in bulk and value, they begged him at length to revise their notes and arrange them in better order. The result was his celebrated Treatise _De Institutione Clericorum_, an invaluable monument of the faith and practice of the Church in the ninth century. It treats in three books of the Sacraments, the Divine office, the feasts and fasts of the Church, and the learning necessary for ecclesiastics, concluding with instructions and rules for the guidance of preachers. On the last subject he observes that three things are necessary in order to become a good preacher; first, to be a good man yourself, that you may be able to teach others to be so; secondly, to be skilled in the Holy Scriptures and the interpretations of the Fathers; thirdly, and above all, to prepare for the work of preaching by that of prayer. As to the studies proper to ecclesiastics, he distinctly requires them to be learned not only in the Scriptures, but also in the seven liberal arts, provided only