Rabanus was a full Teutonic personality, a massive scholar for his time, untiring in labour and intrinsically honest. Except when involved in the foolishness of the mystic qualities of numbers, or following the will-o’-wisps of allegory, he evinces much sound wisdom. He abhors the pretence of teaching what one has not first diligently learned; and his good sense is shown in his admonition to teachers to use words which their pupils or audience will understand. His views upon profane knowledge were liberal: one should use the treasured experience and accumulated wisdom of the ancients, for that is still the mainstay of human society; but one should shun their vain as well as pernicious idolatries and superstitions.[264] Let us by all means preserve their sound educational learning and the elements of their philosophy which accord with the verities of Christian doctrine. Raban also realized the sublimity of the study of Astronomy, which he deemed “a worthy argument for the religious and a torment for the curious. If pursued with chaste and sober mind, it floods our thoughts with immense love. How admirable to mount the heavens in spirit, and with inquiring reason consider that whole celestial fabric, and from every side gather in the mind’s reflective heights what those vast recesses veil.”[265] He then rebukes the folly of those who vainly would draw auguries from the stars.[266] Raban’s mental activities were commonly constrained by the need felt by him and his pious contemporaries to master the works of the Latin Fathers. Perhaps more than any other one man (though here his pupil Walafrid Strabo made a skilful second) he contributed to what necessarily was the first stage in this mediaeval achievement of appropriating patristic Christianity, to wit, the preliminary task of rearranging the doctrinal expositions of the Fathers conveniently, and for the most part in Commentaries following verse and chapter of the canonical books of Scripture. But, like many of his contemporaries, Raban, when compelled by controversial exigencies, would think for himself if the situation could not be met with matter taken from a Father. Accordingly, individual and personal views are vigorously put in some of his writings, as in his _Liber de oblatione puerorum_,[267] directed against the attempt of the interesting Saxon, Gottschalk, to free himself from the vows made by those who dedicated him in boyhood as an _oblatus_ at the monastery of Fulda, of which Raban was abbot. Raban’s tract maintained that the monastic vows made upon such dedication of children could not be broken by the latter on reaching years of discretion. This same Gottschalk was the centre of the storm, which he indeed blew up, over Predestination; and again Raban was his fierce opponent. This controversy, with that relating to the Eucharist, will serve to illustrate the doctrinal interests of the time, and also to exemplify the quasi-originality of its controversial productions.