There are illustrations of the knowledge and methods shown in the educational writings of the man who, next to Charles himself, was the guiding spirit of the intellectual revival. No mention has been made of those of his works that were representative of the chief intellectual labour of the period--that of exploiting the Patristic material. Here Alcuin contributed a compend of Augustine’s doctrines on the Trinity,[255] and a book on the Vices and Virtues, drawn chiefly from Augustine’s sermons.[256] Like most of his learned contemporaries, he also compiled Commentaries upon Scripture, the method of which is prettily told in a prefatory epistle placed by him before his Commentary on the Gospel of John, and addressed to two pious women: “Devoutly searching the pantries of the holy Fathers, I let you taste whatever I have been able to find in them. Nor did I deem it fitting to cull the blossoms from any meadow of my own, but with humble heart and head bowed low, to search through the flowering fields of many Fathers, and thus safely satisfy your pious pleasure. First of all I seek the suffrage of Saint Augustine, who laboured with such zeal upon this Gospel; then I draw something from the tracts of the most holy doctor Saint Ambrose; nor have I neglected the homilies of Father Gregory the pope, or those of the blessed Bede, nor, in fact, the works of others of the holy Fathers. I have cited their interpretations, as I found them, preferring to use their meanings and their words, than trust to my own presumption.”[257] In the next generation, a most industrious compiler of such Commentaries was Alcuin’s pupil, Rabanus Maurus.[258] More deeply learned than his master, his conception of the purposes of study has not changed essentially. Like Alcuin, he sets forth a proper intellectual programme for the instruction of the clergy: “The foundation, the state, and the perfection, of wisdom is knowledge of the Holy Scriptures.” The Seven Arts are the ancillary _disciplinae_; the first three constitute that grammatical, rhetorical, and logical training which is needed for an understanding of the holy texts and their interpretation. Likewise arithmetic and the rest of the quadrivium have place in the cleric’s education. A knowledge of pagan philosophy need not be avoided: “The philosophers, especially the Platonists, if perchance they have spoken truths accordant with our faith, are not to be shunned, but their truths appropriated, as from unjust possessors.”[259] And Rabanus continues with the never-failing metaphor of Moses despoiling the Egyptians.