The Feast of S. Ives is kept at Chartres on the 20th of May, when his relics, which are kept in the Treasury of the Cathedral, are shown. His name has been given to the passage in the cloister opposite the great north porch, and it lives in the mouth of the peasants as S. Yvre, protector of sheep; his stone image stands near that of Fulbert on the _clôture_ of the choir, but his spirit lives most surely in those square grey towers which he began to build, and which, so massive and yet so spiritual, point with their spires heavenwards, like hands that have been clasped and raised in prayer. A man of high birth, he had joined one of the severest Augustine orders, who eat neither fish nor meat; a man of great talents, he had improved them by study under the famous Lanfranc, at the Monastery of Le Bec. There he had been the friend and fellow-student of Anselm, who in later years paid him a visit at Chartres, on his way from Canterbury to Rome. The characters of the two men, as revealed by their lives and letters, are much alike in their sweetness and their strength. S. Ives was a man before his time; in every way superior to his century. A scholar, he was also a man of action, a statesman of indomitable will, a theologian of surpassing acumen and enthusiasm. He did not, like Fulbert, found a school of philosophy, but he made of his monks practical philosophers. As a canonist his famous ‘Décret’ caused him to be consulted by high and low, learned and learners alike, on questions of theology, jurisprudence or conduct. On questions of practical politics his advice was sought by Popes and Kings, whether of France or England; by Counts and Seigneurs, and men of low degree. It was always given with sympathy, science, and a charming humility. His letters are indeed full of sweetness and light, of dignity and logic, of firmness and vigour, tempered by Christian charity and meekness. Take, for an example, his reply to the Bishop of Orléans, who had consulted him on the question whether a free man, married to a woman of whose servile condition he had been ignorant, could divorce her and marry again. ‘If the laws of the world are to be consulted,’ S. Ives writes, ‘the answer must be that, marriage between equals alone being legitimate, the divorce ought to take place. But if we consult the law of God, which makes us all equal, and is careless of social conditions, we shall answer, No.’ And elsewhere he says, ‘Reject these pretended trials by ordeal of fire and sword. It is tempting God, and I have often seen the innocent punished and the guilty acquitted by this means.’ Such was the pure and fearless spirit of the man who was now called to govern Chartres, and who set himself to introduce order, discipline and a right tone in a diocese which had suffered much from Geoffrey’s lawless rule. It was much against his will that he left his monastery at Beauvais to take up what he called ‘the heavy burden of the episcopate’ (Letter III.).