These, however, are lesser matters; we have a graver quarrel with Abelard than that of his undervaluing the Classics. As I have said, my main object here is not what he taught, but why 10 and how, and how he lived. Now it is certain his activity was stimulated by nothing very high, but something very earthly and sordid. I grant there is nothing morally wrong in the mere desire to rise in the world, though Ambition and it are 15 twin sisters. I should not blame Abelard merely for wishing to distinguish himself at the University; but when he makes the ecclesiastical state the instrument of his ambition, mixes up spiritual matters with temporal, and aims at a 20 bishopric through the medium of his logic, he joins together things incompatible, and cannot complain of being censured. It is he himself, who tells us, unless my memory plays me false, that the circumstance of William of Champeaux 25 being promoted to the see of Chalons, was an incentive to him to pursue the same path with an eye to the same reward. Accordingly, we next hear of his attending the theological lectures of a certain master of William's, named Anselm, an 30 old man, whose school was situated at Laon. This person had a great reputation in his day; John of Salisbury, speaking of him in the next generation, calls him the doctor of doctors; he had been attended by students from Italy and Germany; but the age had advanced since he was in his 5 prime, and Abelard was disappointed in a teacher, who had been good enough for William. He left Anselm, and began to lecture on the prophet Ezekiel on his own resources.