Goliath of realism whom Abaelard discomfited in the Paris schools. The unhappy William retreated a little way across the Seine, and laid the foundations of the abbey of St. Victor in the years between 1108 and 1113. He sought to abandon his studies and his lectures, and surrender himself to the austere salvation of his soul, and yet scarcely with such irrevocable purpose as would rebuff the temperate advice of Hildebert's letter proffered with tactful understanding.
"Over thy change of life my soul is glad and exults, that at length it has come to thee to determine to philosophize. For thou hadst not the true odour of a philosopher so long as thou didst not cull beauty of conduct from thy philosophic knowledge. Now, as honey from the honeycomb, thou hast drawn from that a worthy rule of living. This is to gather all of thee within virtue's boundaries, no longer huckstering with nature for thy life, but attending less to what the flesh is able for, than to what the spirit wills. This is truly to philosophize; to live thus is already to enter the fellowship of those above. Easily shall thou come to them if thou dost advance disburdened. The mind is a burden to itself until it ceases to hope and fear. Because Diogenes looked for no favour, he feared the power of no one. What the cynic infidel abhorred, the Christian doctor far more amply must abhor, since his profession is so much more fruitful through faith. For such are stumbling-blocks of conduct, impeding those who move toward virtue.
"But the report comes that you have been persuaded to abstain from lecturing. Hear me as to this. It is virtue to furnish the material of virtue. Thy new way of life calls for no partial sacrifice, but a holocaust. Offer thyself altogether to the Lord, since so He sacrificed Himself for thee. Gold shines more when scattered than when locked up. Knowledge also when distributed takes increase, and unless given forth, scorning the miserly possessor, it slips away. Therefore do not close the streams of thy learning."[1]
Eventually William followed this, or other like advice. One sees Hildebert's sympathetic point of view; he entirely approves of William's renunciation of the world—a good bishop of the twelfth century might also have wished to renounce its troublous honours! Yes, William has at last turned to the true and most disburdened way of living. But this abandonment of worldly ends entails no abandonment of Christian knowledge or surrender of the cause of Christian
- ↑ Hildebert, Epis. i. 1 (Migne 171, col. 141).
