More stress was laid on pure scholarship by Guarino of Verona[493] (1370-1460), who in the year 1429 was called to Ferrara by Niccolò d’Este to educate his son Lionello, and who, when his pupil was nearly grown up in 1436, began to teach at the university as professor of eloquence and of the ancient languages. While still acting as tutor to Lionello, he had many other pupils from various parts of the country, and in his own house a select class of poor scholars, whom he partly or wholly supported. His evening hours till far into the night were devoted to hearing lessons or to instructive conversation. His house, too, was the home of a strict religion and morality. Guarino was a student of the Bible, and lived in friendly intercourse with pious contemporaries, though he did not hesitate to write a defence of pagan literature against them. It signified little to him or to Vittorino that most of the humanists of their day deserved small praise in the matter of morals or religion. It is inconceivable how Guarino, with all the daily work which fell upon him, still found time to write translations from the Greek and voluminous original works.[494] He was wanting in that wise self-restraint and kindly sweetness which graced the character of Vittorino, and was easily betrayed into a violence of temper which led to frequent quarrels with his learned contemporaries. Not only in these two courts, but generally throughout Italy, the education of the princely families was in part and for certain years in the hands of the humanists, who thereby mounted a step higher in the aristocratic world. The writing of treatises on the education of princes, formerly the business of theologians, fell now within their province. From the time of Pier Paolo Vergerio the Italian princes were well taken care of in this respect, and the custom was transplanted into Germany by Æneas Sylvius, who addressed detailed exhortations to two young German princes of the House of Habsburg[495] on the subject of their further education, in which they are both urged, as might be expected, to cultivate and nurture humanism, but are chiefly bidden to make themselves able rulers and vigorous, hardy warriors. Perhaps Æneas was aware that in addressing these youths he was talking in the air, and therefore took measures to put his treatise into public circulation. But the relations of the humanists to the rulers will be discussed separately. CHAPTER VI. THE FURTHERERS OF HUMANISM.