I have referred to the palace school. This had its continuation in a graduate school, if we may so call a Bible circle among the theologians attending the court. These theologians, headed by Alcuin himself, were first-rate Bible scholars. They knew great parts of the Bible by heart; they had read all accessible commentaries of the fathers. They had ideas of their own, too, but they were traditionalists to such an extent that they would not say anything of their own unless it was said and supported by the fathers. When asked to write brief commentaries on Biblical books, because the patristic commentaries were too large and comprehensive for the students of this time, they simply gave extracts from the fathers and carefully avoided adding anything of their own. One went so far as to take even the connecting words from the works of Saint Augustine; another, whose mental energy was too strong to keep him within the boundaries of pure traditionalism, excuses himself whenever he introduces an interpretation of his own. In these studies the ladies and gentlemen of the court took part. It is very interesting and often amusing to see what kind of questions they bring before Alcuin as the great oracle of learning. One lady reading her Psalter was puzzled by the words in Psalm 116, "All men are liars." How can babies be liars before they begin to speak, or dumb men? "The sun shall not smite thee by day nor the moon by night" (Psalm 121 : 6) seemed to be incompatible with the fact that the moon never burns. A scholar who had come from Greece troubled the court by putting the question: To whom was paid the price with which we were bought according to I Cor. 6 : 20; 7 : 23. Charlemagne himself has other questions. He is troubled by finding that the hymn sung by Christ and his disciples after the Last Supper has not been recorded by any of the Gospels. I wonder if he really was satisfied by Alcuin's answer. After a very learned explanation of the term hymn, Alcuin gives, first, three views of different interpreters: (1) That there was no special hymn, only a general praisegiving; (2) that they had sung the twenty-second Psalm; (3) that it was some Jewish prayer. Then he proceeds to establish his own solution: that it is, in fact, the prayer of Jesus, recorded in John 17, which was meant by the word hymn here. Incidentally, he makes some important remarks upon the harmony of the Gospels: "Although we see in the Gospels some things told similarly, others in a different way, we nevertheless believe that everything is true." That was the leading idea for the criticism of the fathers, and it was the same for nearly all the mediæval centuries. Historical criticism, directed upon the Gospels, would have seemed to show intolerable lack of piety or certain evidence of heretical views.