on similar questions of the schools. For example, the professors in a royal _Collége_ disputed with the theologians of the Sorbonne whether _quidam_, _quisquis_, _quoniam_ should be said or _kidem_, _kiskis_, _koniam_, and from this dispute a case before parliament arose, because the doctors took away his benefice from a theologian who said _quisquis_. Another hot and bitter controversy came before the magistrates as to whether _ego amat_ was as correct as _ego amo_, and this dispute had to be suppressed by them. Finally Ramus obtained a public educational appointment, a professorship in Paris; but because he had become a Huguenot he had to vacate this office several times in the internal disquietude that prevailed; on one occasion he even went to travel in Germany. On St. Bartholomew’s Eve in 1572, Ramus finally fell, murdered through the instrumentality of his enemies; one of his colleagues who was among his bitterest enemies, Charpentier, had engaged assassins for the purpose, by whom Ramus was frightfully maltreated, and then thrown down from an upper window.[94] Ramus aroused great interest, more especially by his attacks on the Aristotelian dialectic as it had hitherto existed, and he contributed very greatly to the simplification of the formal nature of the rules of dialectic. He is specially famed for his extreme hostility to the scholastic logic, and for having set up in opposition to it a logic of Ramus—an opposition which has spread so far that even in the history of literature in Germany we find various factions of Ramists and anti-Ramists and semi-Ramists mentioned.