A letter was likewise sent to the bishop commanding him, under a severe penalty, to discontinue his anti-Jewish sermons. Another letter was sent to the governor of the Lyons district, bidding him render the Jews all assistance (828). Agobard took no notice of these letters, and spitefully alleged that the imperial decree was spurious--in fact, could not possibly be genuine. Thereupon Eberard, the Magister Judæorum, sent to him, telling him of the emperor's displeasure on account of his disobedience. But he remained so obstinate, that the emperor had to send two commissioners, Gerrick and Frederick, men in high standing at court, armed with full power to bring this stubborn and seditious bishop to reason. What means they were empowered to employ against him we do not know, but they must have been severe, because the few priests who had taken part in Agobard's agitation did not venture to show themselves. It is significant that the people of Lyons did not at all side with their bishop against the Jews. The Jew-hater Agobard did not rest in his efforts against the Jews. He determined to oppose the court party which favored the Jews, and to win over the emperor by an appeal to his conscience. Perhaps he was acquainted with the plans of the conspirators, Wala, Helisachar, and Hilduin, who desired to incite the sons of the emperor's first marriage against the empress and the chief chancellor Bernhard, because these had induced the emperor to effect a new division of the kingdom in favor of Judith's son. Agobard henceforth divested himself of all timidity, and became quite resolute, as though he anticipated the speedy downfall of the party that favored the Jews. He first appealed to the bishops, and entreated them to reproach the king with his sin, and persuade him to reduce the Jews to the humble position they had occupied at the time of the Merovingians. Only one of Agobard's letters to the prelates is extant, the one to Bishop Nibridius of Narbonne. It is full of bitterness against the Jews, and is interesting on account of the fanaticism of the writer, and the confession he makes therein. Amongst other things he complains that the Christians, despite their efforts, could not succeed in winning over to Christianity a single Jewish soul, whilst the Christians, joining Jews at their meals, partook also of their spiritual food. Although Agobard's bitter hatred of the Jews is chiefly to be considered a manifestation of his own feelings, it cannot be denied that it was in entire harmony with the teachings of the Church. He justly appeals to the sayings of the apostles and to the canonic laws. The inviolable decrees of the councils, too, were on his side. Agobard, with his gloomy hatred, was strictly orthodox, whilst Emperor Louis with his mildness was inclined to heresy. But Agobard did not venture to spread this opinion openly. He rather suggested it in his statement that he could not believe it to