424 biography Vol. 16, No. 4 2. Frank Brady, James Boswell: The Later Years, 1769-1795 (New York: McGraw-Hill, 1984), p. 22. 3. For the single instance in which Boswell meditates the life of Hume, see Boswell: The Ominous Years, ed. Charles Ryskamp and Frederick A. Pottle (New York: McGraw-Hill, 1963), p. 201; for the moment with Sir William Forbes, see Boswell in Extremes, 1776-1778, ed. Charles McC. Weis and Frederick A. Pottle (New York: McGraw-Hill, 1970), p. 206. 4. See Boswell's Life of Johnson: New Questions, New Answers, ed. John A. Vance (Athens: University of Georgia Press, 1985). R. W. Southern, Saint Anselm: A Portrait in a Landscape (Cambridge: Cambridge University Press, 1990) pp. xxix + 492. £40. Born to a noble but declining family in the Alpine town of Aosta in 1033, Anselm cared little for law or rhetoric, keys to a secular or ecclesiastical career, but dreamed in childhood of climbing to God's manor in the mountains that overhung the town, telling the steward of the laxity of the women reaping in God's fields, and eating of the Lord's soft, white bread. He hoped one day to be a monk; but on the death of his mother, who had steadied his adolescent moodiness, he quarreled with his father and left home. Crossing the Alps he took no impression and left none upon the learned centers of Orleans, Tours, Angers, and Chartres, but found his way to the remote Norman monastery at Avranches and then (in 1059), to Bee, where his countryman, Lanfranc , a superb administrator, jurist, teacher and politician, "without any spark of original genius" was building the monastic movement. Lanfranc had fled success in Pavia and the cathedral schools of the Loire as desperately as Anselm now was fleeing narrowness and failure in Italy. As he educated Anselm, the differences in their temperament meant nothing: "so greatly did I trust his judgement," Anselm confided years later, "that if he had told me to go into the forest above Bee and never come out, I would have done it without hesitation." Anselm's teacher at Aosta had been "a tyrant who brought him to the verge of madness." Lanfranc , a logician and jurist, of whom it was said that he "relit the light of the arts in the West," was a master of Scripture, philosophy and poetry. He ferreted out the logic in the epistles of Paul and brought prosperity to Bee by opening its school to outsiders for study of grammar and logic, vital to the trades of law and administration. Even when Lanfranc wanted only to ponder scripture and theology, he was ordered by the Pope to train young men, sent for the purpose, in rhetoric and logic. For such clerks would be vital to the aggressive Papal jurisprudential and political program in the coming years. From Lanfranc Anselm learned exegesis, theology, the lively art of controversy , and the identity of truth and justice. To Lanfranc Anselm brought energy and a lambent mind, needing only to be directed. He was set to work, teaching, editing , correcting manuscripts. In time he would write a textbook of logic and grammar, opening up the questions of metaphysics that underlie such studies, and, like Lanfranc , relying on the newly available Latin Aristotle. Still later, citing Aristotle's discussion of future contingency in De Interpretatione, Anselm would make what seems to be the first explicit medieval reference to Aristotle in a Latin theological work. Salvaged from rootlessness and formlessness, Anselm found within himself devotion and ability that more than paid his way at Bee. But as he grew to intellectual REVIEWS 425 maturity he was torn. To stay on might mean sinking into obscurity, a mere adjunct to Lanfranc's busy projects and polemics. Should he follow his childhood dream of a monastic life, say at Cluny, the rigors of the Benedictine rule might leave no time to think. He longed for fame and knew now that thought alone would bring it to him. But was this mere hubris and temptation? Perhaps he should simply go into the forest, as a hermit, seeking God's peace. Or should he found a hospital? As...