So Guillaume de Champeaux, half a century dead, came to life again in another of his creations.  His own Abbey of Saint-Victor, where Abelard had carried on imaginary disputes with him, became the dominant school.  As far as concerns its logic, we had best pass it by.  The Victorians needed logic only to drive away logicians, which was hardly necessary after Bernard had shut up the schools.  As for its mysticism, all training is much alike in idea, whether one follows the six degrees of contemplation taught by Richard of Saint-Victor, or the eightfold noble way taught by Gautama Buddha.  The theology of the school was still less important, for the Victorians contented themselves with orthodoxy only in the sense of caring as little for dogma as for dialectics; their thoughts were fixed on higher emotions.  Not Richard the teacher, but Adam the poet, represents the school to us, and when Adam dealt with dogma he frankly admitted his ignorance and hinted his indifference; he was, as always, conscientious; but he was not always, or often, as cold.  His statement of the Trinity is a marvel; but two verses of it are enough:—­

Digne loqui de personis
 Vim transcendit rationis,
   Excedit ingenia. 
 Quid sit gigni, quid processus,
 Me nescire sum professus,
   Sed fide non dubia.

Qui sic credit, non festinet,
 Et a via non declinet
   Insolenter regia. 
 Servet fidem, formet mores,
 Nec attendat ad errors
 Quos damnat Ecclesia.

Of the Trinity to reason
 Leads to license or to treason
   Punishment deserving. 
 What is birth and what procession
  Is not mine to make profession,
   Save with faith unswerving.

Thus professing, thus believing,
 Never insolently leaving
   The highway of our faith,
 Duty weighing, law obeying,
 Never shall we wander straying
 Where heresy is death.

Such a school took natural refuge in the Holy Ghost and the Virgin, —­Grace and Love,—­but the Holy Ghost, as usual, profited by it much less than the Virgin.  Comparatively little of Adam’s poetry is expressly given to the Saint Esprit, and too large a part of this has a certain flavour of dogma:—­

Qui procedis ab utroque
 Genitore Genitoque
   Pariter, Paraclite! . . . . . . . . .  Amor Patris, Filiique
 Par amborum et utrique
   Compar et consimilis!

The Holy Ghost is of the Father and of the
 Son; neither made nor created nor begotten, but proceeding.

The whole three Persons are coeternal together; and coequal.

This sounds like a mere versification of the Creed, yet when Adam ceased to be dogmatic and broke into true prayer, his verse added a lofty beauty even to the Holy Ghost; a beauty too serious for modern rhyme:—­

Oh, juvamen oppressorum,
 Oh, solamen miserorum,
   Pauperum refugium,
 Da contemptum terrenorum! 
 Ad amorem supernorum
   Trahe desiderium!