than the inculcation of this principle, that the cultivation of head and heart must go together. “We too often seek in study,” he writes in his epistle to the monk Ebradus, “nothing but ornament of style; few are found who desire to acquire by its means purity of manners, which is of far greater value. We are very much afraid of vices of language, and use every effort to correct them, but we regard with indifference the vices of the heart.” His favourite Cicero had before his time lifted a warning voice against the capital error of disjoining mental from moral culture, and in the Christian system of the earlier centuries they were never regarded apart. Lupus was not too great a scholar to condescend to labour for beginners, and drew up, for the benefit of his pupils, an abridgment of Roman history, in which he proposes the characters of Traian and Theodosius for the study of Christian princes. He was wont to boast of his double descent from Alcuin, as being a pupil of Sigulf and Rabanus, both of them disciples of the great master. His own favourite scholar Heiric, or Henry of Auxerre, indulged in a similar morsel of scholastic pride. He had studied under both Lupus and Haimo of Halberstadt, the former school-fellow of Rabanus, at St. Martin of Tours. Haimo seems to have lectured for some time at Ferrières, and Heiric tells us in some not inelegant verses that it was the custom of the two pedagogues to give their pupils a very pleasant sort of recreation, relating to them whatever they had found in the course of their reading that was worthy of remembrance, whether in Christian or Pagan authors. Heiric, who was somewhat of an intellectual glutton, and had a craving for learning of all sorts and on all imaginable subjects, made for himself a little book, in which he diligently noted down every scrap that fell from the lips of his masters. This book he subsequently published, and dedicated to Hildebold, Bishop of Auxerre. Heiric himself afterwards became a man of letters; he was appointed scholasticus of St. Germain’s of Auxerre, and was intrusted with the education of Lothaire, son of Charles the Bald, as we learn from the epistle addressed to that monarch which he prefixed to his life of St. Germanus, in which he speaks of the young prince, recently dead, as in years a boy, but in mind a philosopher. Another of his pupils was the famous Remigius of Auxerre, who, towards the end of the ninth century, was summoned to Rheims by Archbishop Fulk, to re-establish sacred studies in that city, and worked there in concert with his former schoolfellow, Hucbald of St. Amand, who attained a curious sort of reputation by his poem on bald men, each line of which began with the letter C, the whole being intended as a compliment to Charles the Bald. Fulk himself became their first pupil, and after thoroughly restoring the school of Rheims, Remigius passed on to Paris, where we shall have occasion to notice him among the teachers of the tenth century.