times, he would have belonged to the most progressive schools of thought and inquiry,—­probably a rationalist, denying what he could not prove by reason, and scorning all supernaturalism; a philosopher of the school of Hume, or Strauss, or Renan.  And yet, after assailing everything venerable, and turning his old teachers into ridicule, and creating a spirit of rationalistic inquiry among the young students of divinity, who adored him, Abelard settled back on authority in his old age, perhaps alarmed and shocked at the mischief he had done in his more brilliant years.

This exceedingly interesting man, with all his vanity, conceit, and arrogance, had turned his steps to Paris, the centre of all intellectual life in France, after he had achieved a great provincial reputation.  He was then only twenty, a bright and daring youth, conscious of his powers, and burning with ambition.  He was not ambitious of ecclesiastical preferment, for aristocratic dunces occupied the great sees and ruled the great monasteries.  He was simply ambitious of influence over students in philosophy and religion,—­fond of eclat and fame as a teacher.  The universities were not then established; there were no chairs for professors, nor even were there scholastic titles, like those of doctor and master; but Paris was full of students, disgusted with the provincial schools.  The Cathedral School of Paris was the great attraction to these young men, then presided over by William of Champeaux, a very respectable theologian, but not a remarkable genius like Aquinas and Bonaventura, who did not arise until the Dominican and Franciscan orders were established to combat heresy.  Abelard, being still a youth, attended the lectures of this old theologian, who was a Realist, not an original thinker, but enjoying a great reputation, which he was most anxious to preserve.  The youthful prodigy at first was greatly admired by the veteran teacher; but Abelard soon began to question him and argue with him.  Admiration was then succeeded by jealousy.  Some sided with the venerable teacher, but more with the flippant yet brilliant youth who turned his master’s teachings into ridicule, and aspired to be a teacher himself.  But as teaching was under the supervision of the school of Notre Dame, Paris was interdicted to him; he was not allowed to combat the received doctrines which were taught in the Cathedral School.  So he retired to Melun, about thirty miles from Paris, and set up for a teacher and lecturer on philosophy.  All the influence of William of Champeaux and his friends was exerted to prevent Abelard from teaching, but in vain.  His lecture-room was crowded.  The most astonishing success attended his lectures.  Not contented with the eclat he received, he now meditated the discomfiture of his old master.  He removed still nearer to Paris.  And so great was his success and fame, that it is said he compelled William to renounce his Realism and also his chair, and accept a distant bishopric.  William was conquered by a mere stripling; but that stripling could have overthrown a Goliath of controversy, not with a sling, but with a giant’s sword.