universo libri XXII.,[1] two books more than those of Isidore's Etymologies, from which he chiefly drew; but he changed the arrangement, and devoted a larger part of his parchment to religious topics; and he added further matter gleaned from the Church Fathers, from whom he had drawn his Commentaries. This further matter consisted of the mystical interpretations of things, which he subjoined to their "natural" explanations. He says, in his Praefatio, addressed to King Louis:
"Much is set forth in this work concerning the natures of things and the meanings of words, and also as to the mystical signification of things. Accordingly I have arranged my matter so that the reader may find the historical and mystical explanations of each thing set together—continuatim positam; and may be able to satisfy his desire to know both significations."
These allegorical elaborations accorded with the habits of this compiler of allegorical comment upon Scripture.[2]
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.[3] 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
