troubled his declining years, Rabanus found himself opposed by his former pupil, Lupus of Ferrières. He died in 856, leaving his books to be equally divided between the abbeys of Fulda and St. Alban’s, of Mentz. Meanwhile, Lupus of Ferrières had become abbot of his monastery, for Sigulf in his old age resigned his dignity, and chose to become the disciple of his former pupil. Lupus continued after his promotion to carry on his labours in the monastic school. The favour with which he was regarded by Charles the Bald was the occasion of much trouble to the poor scholar, who was constantly summoned to act as royal ambassador, and sometimes even to join the army and take part in active war. His monastery happened to be one of those which owed the king military service, and in an action fought in Angoumois between Charles and his nephew Pepin, Lupus, who had no taste at all for the life of a soldier, lost all his baggage and found himself a prisoner. So soon as he recovered his liberty he addressed a moving letter to the king, imploring him to set him free henceforth from his military engagements at any price. “Most willingly,” he says, “will I resume the office of professor in my monastery, for I desire nothing better than all my life to teach what I have learnt.” Charles appears to have seen that by persisting in his feudal claims he would only be making a very bad soldier out of an admirable scholar, so he suffered him to return to Ferrières, where he set about collecting a noble library, as well sacred as profane. As he wrote himself to Einard, he never grew weary of books; he took extraordinary pains in seeking for his treasures even in distant countries, in causing them to be transcribed, and sometimes in lovingly transcribing them himself. His interesting correspondence contains frequent allusions to these Bibliographical researches. At one time he asks a friend to bring him the “Wars of Catiline and of Jugurtha” by Sallust, and the “Verrines of Cicero.” At another, he writes to Pope Benedict III., begging him to send by two of his monks, about to journey to Rome, certain books which he could not obtain in his own country, and which he promises to have speedily copied and faithfully returned. They are, the “Commentaries of St. Jerome on Jeremias,” “Cicero de Oratore,” the twelve books of Quinctilian’s Institutes, and the “Commentary of Donatus on Terence.” With all his taste for the classics, however, Lupus had too much good sense not to see the importance of cultivating the barbarous dialects, and sent his nephew with two other noble youths to Prom, to learn the Tudesque idiom.[92] In his school he made it his chief aim to train his pupils, not only in grammar and rhetoric, but also in the higher art of a holy life. The monastic seminaries were proverbially schools of good living as well as good learning, _recte faciendi et bene dicendi_, as Mabillon expresses it; and there was nothing that Lupus had more at heart