From his time the schools of Paris continued to increase in reputation and importance, till they developed into the great university which may thus be distinctly traced through a pedigree of learned men up to the great Alcuin himself. This genealogy of pedagogues is of no small interest, as showing the efforts made in the worst of times to keep alive the spark of science and the persistence with which, in spite of civil wars and Norman invasions, the scholastic traditions of Alcuin were maintained. We must not take leave of abbot Lupus without noticing one other pupil of his, more celebrated than any yet named, the great St. Ado of Vienne. He studied in the school of Ferrières under Sigulf, Aldric and Lupus, and from his school life his masters predicted his future sanctity. The jealousy of his companions obliging him to leave Ferrières, he removed to Prom, and placed himself under the discipline of the good abbot Marcward, and there taught the sacred sciences for some years, after which he found himself able to return to Ferrières. During the course of a journey into Italy he met with an ancient martyrology, which served as the basis on which he compiled his own, which was published in 858. Two years later he became Archbishop of Vienne, and in that office did much for the promotion of letters. The scholars of these dark ages were often bound together in ties of very close friendship, founded on mutual tastes, the recollection of early school days spent together under some wise and well-loved master, and the exchange of good offices in the shape of manuscripts lent and borrowed. If Ado’s intellectual superiority had made him enemies among a few of the more churlish spirits of Ferrières, his sweet and amiable disposition elsewhere earned him many friends. Among these was the Deacon Wandalbert, a monk of Prom, and the learned Florus of Lyons. When Ado left Prom, Wandalbert succeeded him as scholasticus, and a famous one he made. His peculiar line was natural philosophy, and in pursuing it he was not content with gathering up other men’s ideas, but observed and experimentalised for himself. He greatly excelled in poetry, and produced a martyrology written in verse, in which, besides hymns in honour of the different saints whom he commemorates, he contrives to introduce short poems descriptive of the seasons, the different rustic labours proper to each month, the beauties of nature under her different aspects, seed-time and harvest, the vintage and the chase; together with other more learned subjects, such as the movements of the heavenly bodies by which we regulate our time. He gives rules for telling the time by the length of shadow cast by the sun, though he is careful to remind the reader that these rules will not be the same in all countries, inasmuch as in those that lie more to the south the shadows will necessarily be shorter, the earth being then more directly under the solar rays.