The School of St. Victor derived its name from the monastery, or rather priory, of St. Victor, situated near Paris. The monastery became a school when William of Champeaux, in 1108, gave up his chair of philosophy at the Cathedral school in Paris and retired there to devote his life to monastic seclusion. His reputation as a teacher was such that students followed him to the monastery and at their insistence he resumed his career as teacher, and continued to give lectures until he was promoted to the bishopric of Chalons-sur-Marne. The place, however, owes its fame as a center of philosophical studies not to William of Champeaux, but primarily to Hugh the founder of its system of mysticism and in a less degree to Richard the scholar, and to Adam the poet. Hugh of St. Victor, in the opinion of his contemporaries and of some of the most discriminating of modern writers, deserves to rank not only with the greatest of the philosophers and theologians of the twelfth century but of the entire Middle Ages. He was an indefatigable student, a man of broad culture, of independent judgment, and a scholar who influenced profoundly the course of philosophical and theological thought and speculation. Though there is considerable discussion as to his nationality it seems reasonably certain that he received his early education in the monastery of Hamersleben near Halberstadt. It was in order to become a student of William of Champeaux that he came to Paris and to the monastery of St. Victor. He commenced to teach in 1115, and from 1133 until his death in 1141 he was the head of the school. The reproach which was so frequently brought against Hugh that he was opposed to profane science is shown by Ueberweg-Baum-gartner to be utterly without foundation, and it is clearly proved that he was interested in all science, and that he was convinced that secular art and science are valuable auxiliaries in the promotion of theological knowledge. His writings embrace treatises on theology, philosophy and exegesis, together with several works dealing expressly with mysticism or contemplation. The best known of these works on the subject of mysticism are De Contemplatone et ejus Speciebus, De Meditando, De Amore Sponsi ad Sponsam, De Arca Noe Mystica, De Arca Noe Morali, De Vanitate Mundi, De Arrha Animae, De Laude Caritatis, De Modo Orandi.