eviewed all that I had learned from the
others, besides certain things, which I now learnt for the first
time, relating to the Quadrivium, in which I had already acquired
some information from the German Hardewin. I also again studied
Rhetoric, which I had before learnt very superficially with some
other studies from Master Theodoric, but without understanding
what I read. Afterwards I learnt it more fully from Peter
Hely.[11]

In another chapter, which is here inserted in the narrative, John
describes in detail the teaching at Chartres. This is one of the most
complete accounts which we have of the manner and the matter of the
teaching in a twelfth-century school. He begins by a general discussion
of the importance of Grammar, which is the "foundation and root" of
reading, teaching, and reflection. Throughout this discussion he refers
constantly to Quintilian's "Institutes of Oratory." The study of
Rhetoric and of other Arts prepares one for the proper understanding of
Literature: "The greater the number of Arts with which one is imbued,
and the more fully he is imbued with them, so much the more completely
will he appreciate the elegance of the authors, and the more clearly
will he teach them."

As to the study of Literature, care should be used in selecting the best
authors. Bernard, he reports, "always said that unnecessary reading
should be avoided, and that the writings of illustrious authors were
sufficient; since to study whatever all that the most contemptible men
have ever said results in too great torture or in idle boasting, and
hinders and even overwhelms the intelligence, which is better left empty
for other writings." The reading chosen was classical Latin literature;
"in this reverent dependence upon the ancients, lies the main
peculiarity of the school of Chartres," which under Bernard and his
brother "enjoyed a peculiar distinction, continually growing until it
became almost an unapproached pre-eminence among the schools of
Gaul."[12]

This reading is in turn a preparation for Philosophy. "He who aspires to
Philosophy should understand reading, teaching and reflection, together
with practice in good works." "Search Virgil and Lucan, and there, no
matter of what philosophy you are professor, you will find it in the
making." All this is in marked contrast to the method of "Cornificius,"
who proposed to train philosophers "suddenly." John continues:

Bernard of