A B EL A R D

and
H E LO I S E
Six Letters of their
Correspondence.
Juxtalinear and Numbered Latin
and Literal English Translation

ROL AND DENISE OBERSON

 To the Friend

Cover illustration: Title page of the first printed edition of Abelard and Heloise’s
Opera in 1615. Andreas Quercetanus (or André Duchesne), editor. Only known ex-
emplar from Bibliothèque municipale de Grenoble. Quote D.5810. By kind permission.
Figures in the text from Jean-François Gigoux in François-Pierre-Guillaume Guizot
and Elisabeth-Charlotte-Pauline Guizot: Lettres d’Abélard and Héloïse.
Paris, Houdaille, 1839.

Copyright © 2015 Roland Denise Oberson

All rights reserved.

ISBN: 1484850556
ISBN 13: 9781484850558
 From the same author on the same subject

In French
Hermann éditeurs, Paris.
Abélard—Héloïse Correspondance. Lettres I–VI.
Édition bilingue numérotée. Traduction française
et Texte latin (Duchesne–d’Amboise 1615) en regard (2006).
Héloïse revisitée (2008).
Héloïse et Abélard. A singulière esclave, maître spécial (2010).

L’ Âge d’Homme, Lausanne.

Abélard, mon frère. Essai d’interprétation (2001).
La Héloïse forcée (2004).
Héloïse vierge et mère. Un cas de pédophilie incestueuse au XIIe siècle
(2007).

In English
Jan Thorbecke Verlag, Ostfildern.
Petri Abaelardi Opera 1615. Francia 36 “Forschungen zur westeuro-
päischen Geschichte.” Deutsches Historisches Institut—Institut
historique allemand in Paris. Ostfildern, Schwabenverlag, 2009.

Createspace
Abelard Correspondence with Heloise: A Literal Translation from Latin
Manuscripts Collected by the Famous Man François d’Amboise and First
Edited by André Duchesne in 1615.
Abelard and Heloise. Crime and Love. Remarks on the Literal Translation
of Their Correspondence.
 DISTRIBUTION OF T NUMBERS IN THE LETTERS
T Lines
Epistle ONE
Abelard’s Story of Calamities Written to the Friend,
Heloise ..................................................................................1–1876

Epistle TWO
Heloise’s Deprecation, or
Heloise’s First Answer to Abelard..................................1877–2301

Epistle THREE
Abelard’s Answer to Heloise ......................................... 2302–2595

Epistle FOUR
Heloise’s Second Answer to Abelard ............................ 2596–2996

Epistle FIVE
Abelard’s Answer to Heloise ......................................... 2997–3807

Abelard’s Prayer ............................................................ 3766–3804

Epistle SIX
Heloise’s Third Answer to Abelard ..............................3808–4542

N. B. T or T-line directly points to the corresponding item of

the numbered T Text. It makes the book an indispensable refer-
ence work. There are 4,542 fragments juxtalinearly lined up so
that English and Latin have the same reference number, T. For
example, “T 504” refers to the Hoc, the great stumbling block in
Heloise’s affair: her scandalous pregnancy.

ix
 A U T H O R’S R E C O M M E N D AT I O N S
When referring to an item, it would be recommendable to make
precede the number by T meaning Text. For example, T line 504
or T 504 is Heloise’s pregnancy, the “hoc”.
Variants retained by Duchesne and d’Amboise are repro-
duced in simple square brackets and translated.
Variants from other manuscripts, as those used by Dom
Gervaise or Monfrin (Troyes’s manuscript 802), are between
double square brackets; they are also translated.
In parentheses or round brackets remains what is in paren-
thesis in the Duchesne and d’Amboise printed editions.
A few words added for the ease of reading are between curly
brackets.

xi
 Percepturi te salutant
Welcome to those who are about to perceive.
 CONTENTS
Author’s Recommendations ....................................................... xi

Acknowledgments...................................................................... xix

Introduction .................................................................................. 1

EPISTLE ONE
First Letter Which is
Abelard’s Story of Calamities Written to the Friend .............. 41
EPISTOLA I.
Quæ est HISTORIA CALAMITATUM ABÆLARDI AD AMICUM
SCRIPTA ................................................................................ 41

Chapter One: About the birthplace of Peter Abelard.

CAP. I. De loco natiuitatis PETRI ABAELARDI............................ 43

Chapter Two: About the persecution from his master William.

CAP. II. De persecutione Magistrii sui Gvillielmi. ........................... 47

Chapter Three: How he came to Master Anselm of Laon.

CAP. III. Quomodo Laudanum venit ad
Magistrum ANSELMUM............................................................... 59

Chapter Four: About his Persecution from Master Anselm.

CAP. IV. De persecutione Magistri ANSELMI in eum. .................... 65

Chapter Five: How, Back in Paris, He Completed the

Glosses, which He Had Begun to Deliver in
Laon.
CAP. V. Quomodo reversus Parisius glosas suas,
quas Lauduni legere cœperat, consummauit. ................................... 69

xv
 ABEL ARD AND HELOISE CONTENTS

Chapter Six: How, Falling in Love With Heloise Gave Rise Chapter Thirteen: About the Abbey to which He is Elected,
to Injury of His Mind as Well as to His Body. and on the Persecution by His Sons, the
CAP. VI. Quomodo in amorem Heloissæ lapsus vulnus Monks, and by a Tyrant.
inde tam mentis quàm corporis traxit. ............................................. 73 CAP. XIII. De Abbatia ad quam assump tus est, & persecutione
tam filiorum, id est Monachorum, quàm tyranni in eum................ 169
Heloise Is Now Sure to Be Pregnant
Comperit se Heloissa concepisse ....................................................... 84 Chapter Fourteen: On the Defamation of Lewdness.
CAP. XIV. De infamatione turpitudinis. ........................................181
Chapter Seven: Dehortation of the Above Mentioned Girl
upon Marriage. Chapter Fifteen:
CAP. VII. Dehortatio supradictæ puellæ à nuptijs. .......................... 89 CAP. XV ..................................................................................... 195

Chapter Eight: Concerning That Wound of His Body.
CAP. VIII. De plaga illa corporis eius........................................... 105
Chapter Nine: On the Book of His Theology, and On the
Persecution He Sustained From Condisciples.
CAP. IX. De libro Teologiæ suæ, & persecutione quam
sustinuit à condiscipulis. ...............................................................115
Second Letter which is His Heloise’s Deprecation toward Peter
EPISTOLA II. Quæ est
HELOISSÆ SUAE ad PETRUM DEPRECATORIA ................... 209
Third Letter which is Peter’s Response to Heloise
EPISTOLA III. Quæ est
RESCRIPTUM PETRI ad HELOISSAM ......................................241

Chapter Ten: On the Burning of His Book. Fourth Letter which is Heloise’s reply to Peter.
CAP. X. De combustione ipsius Libri. ........................................... 133 EPISTOLA IIII. Quæ est
RESCRIPTUM HELOISSÆ AD PETRUM PETRUM. ................................ 263
About the Persecution of the Abbot
and His Brethren against Him Fifth Letter which is Peter’s Reply in Return to Heloise
De persecutione Abbatis & fratrum in eum .....................................142 EPISTOLA V. Quæ est
RESCRIPTUM PETRI RURSUS AD HELOISSAMHELOISSAM. ................... 295
Chapter Eleven:
CAP. XI. ......................................................................................151 Abelard’s Prayer for Heloise .........................................................

Chapter Twelve: Sixth Letter which is From Heloise Who is His Own to Peter
CAP. XII. ................................................................................... 165 Who is Hers
EPISTOLA VI. Quæ est EIUSDEM HELOISSÆ AD EUNDEM
PETRUM .............................................................................. 359

xvi xvii
 ABEL ARD AND HELOISE

FIGURES ............................................................................ 422

INDEX OF SELECTED WORDS ......................................... 425

ACKNOWLEDGMENTS
I would like to express my sincere thanks to my early collabo-
ENDNOTES ........................................................................ 473
rators, Mrs. Mayread Brosnan and Mrs. Karen Moller Thomas,
who have first read my text. They have repeatedly given me ad-
vice. I am grateful for their friendship.
I would not have dared introduce my contribution to the re-
habilitation of Peter Abelard and his friend Heloise in front of
skeptical readers without the audacity to think that I could count
on the interest and understanding of an indulgent readership.
Be they already thanked! I would like you to trust me for bring-
ing original ideas issued from a thorough reading of the original
texts, i.e., the earliest manuscripts printed for the first time in
1615, and not only from literary translations, as delightful as they
may be.
I hope that most of my readers will forgive me, and this for
many reasons they will soon discover. Right away, I must call
attention to a tremendous detail, which is the cornerstone of
the monument called the Correspondence and which seems to
have been forgotten by most expert exegetes: the pregnancy of
Heloise. This mysterious phenomenon stands at the origin of the
sentimental and social disaster of Abelard and Heloise’s love ex-
perience. It will take several lifetimes to correct the denial of
justice practiced for nearly nine hundred years toward these he-
roes of perfect love. Their romantic liaison has been copiously
parodied and systematically distorted over the past centuries by
literary regimes. They have faced a mighty organization whose
aberrations have still not been fully acknowledged. Abelard and
Heloise forgive them all. Their example remains instructive of
what Christian control and composure is.

xviii xix
 ABEL ARD AND HELOISE

I dedicate this work to the rehabilitation of all those who

suffer horrors in their human love, especially from tyrannical INTRODUCTION
groups.
Fabrice Muller, my son-in-law, has not only provided me O you all who pass by this road, look and see
strong encouragement, which made my work easier, but also with if there is any sorrow like my sorrow.1
talent and dedication he handled a good part of the publishing
issues. I owe him a lot. You say I suffered for you, and perhaps that is true,
I do not hide my emotion in paying also tribute to the won- but rather through you; and this even grudgingly 2
derful companion of my life, Denise Maria, friend and spouse,
amicissima et maxima conjux, and to my family, particularly to my It is sometimes very difficult, he says, to remove errors
daughters, Emmanuèle and Laure-Anne. They supported me in that, although securely refuted, seem to enjoy eternal life.
this project. They had the patience to accept and watch over me What will be if it is allowed to keep them in rest?3
in my reclusion.
Whenever friends read this very curious literary monument, the
Correspondence between Abelard and Heloise, an exchange of six
very long letters which, for many reasons, deserve the title of epis-
tles, they are faced with more than one dilemma. It may be that
at first glance, based on hearsay, they believe they are love letters;
they are not. Attracted and seduced by very good translations now
on the market, first-time readers may enjoy them all.4 But I adjure
them to be most careful. The current interpretation of the story is
approximate and not totally reliable. At any rate, it doesn’t warrant
confidence that would amount to persuasion, because in a quick
overview of the case, the danger resides in the mind that is prompt
to choose what it unconsciously wants to find. The same happened
to me. First I have gone over the whole mess of the case and have
barely been bothered by the complaints and recriminations of the
protagonists. I have adopted the delights of their miserable fate
and enjoyed their frustrations. In reality, I am the miserable one,
who has suffered in a kind of intellectual masochism. Now that I
invite my friends to read this correspondence perhaps for a sec-
ond time, I may hope that they will be more objective. Abelard
and Heloise have not written this pamphlet to expose the vices of

xx 1
 ABEL ARD AND HELOISE
their flesh, which are so abundantly human. They are not extro-
verted to this point. They arrange to settle what neither Abelard
nor Heloise can tell directly. Their speech repeatedly imitates
Socratic sarcasm. On occasion, it is difficult to catch; other times
it is so evident that we can’t miss it. They show us that we may
soon be considered as having been unable to make it out, if—and
this is between us—it appears that their intention, expressed in
parables, is even not satisfactorily disclosed little by little by good
pupils as we surely are.
In presenting quite a new interpretation of the drama—
such as it might well have happened—that has overwhelmed the
young teen Heloise, hardly fourteen, I realize that I will shake up
many grossly received ideas. What nevertheless emboldens me is
the fact that I stand in front of a fortress that for nine hundred
years has hidden the shame of unworthy priests who are unable
to master their human nature. This supposedly impregnable ivo-
ry tower is nothing more than a paper building. In front of such
defensive reinforcements built to strengthen a place against any
attack of laymen, I feel like Don Quixote facing the windmills. I
am pitiful and unable to reverse the lie peddled by frivolous and
libidinous novels of chivalry unfortunately inspired, buoyed up
and applauded by edicts of royal schools but, notwithstanding,
imperturbably wanting to install the truth.5
From what we know, Heloise falls in love with her private
teacher, Abelard, definitively a good man; a future monk but still
seductive. Prepubescent girls often do that; after all, nothing re-
ally inappropriate. She, one of the paragons of loving creatures,
is all of a sudden extremely unhappy to learn that, in front of the
companion and friend she loves, she reveals herself pregnant in
the wake of the rape by her “uncle” Fulbert—maybe her father,
thus an incestuous father—a priest. She has been imported from
the convent of Argenteuil as a “niece” for intimate pleasures —
as was sometimes known. She is an orphan in need of a real
2 3
INTRODUCTION
father which she finds in the young and open-minded preceptor
Abelard. The consequences of this friendship will be disastrous
for the teacher Abelard. He will immediately be compromised
as the father of his schoolgirl’s bastard, and so much more since
he eventually marries her; though he’s nothing more than the
child’s charitable adoptive father. He will assume this role of pro-
tecting the honor of the grief-stricken girl and free her from her
pimp, Fulbert. Abelard will marry this very special friend in spite
of her vehement protests. He is uniquely her father ad interim;
yet he will also be the supposed father of her bastard; and more
likely than lover. Heloise disregards her misbegotten offspring
and calls him Astrolabe, i.e., “fallen from the sky.” Who is then
the father of this bastard—since, for undisputable reasons, it
cannot be Abelard—if not Heloise’s “uncle,” Fulbert? One can
of course imagine that the sperm came from one of the canon’s
retinue. However, for nine centuries, the whole literary world has
never cast the least doubt upon the paternity of the monk phi-
losopher Abelard. He is definitively stamped father of Heloise’s
bastard. Yet nobody will ever call him rapist or pedophile. This
inconsistency also shows a faint incompetence in the reconstitu-
tion of facts. The literary community speaks of lovemaking lov-
ers, the church of sinners. Actually, Abelard and Heloise, those
giants of the Western spirit, are saints and martyrs. That is what
I will try to demonstrate.
I first begin with the rough but hopefully more or less gen-
uine translation of their public confession, the Correspondence.
Here, astonishment awaits us. These two confirmed monks not
only recount now their faults, but they also and above all accuse
themselves outrageously. In a subsequent book of Remarks, I will
try to explain how I come to this historical misapprehension,
sure that I am able to convince my friends and the whole reader-
ship of this fresh interpretation of the Correspondence. But let’s
begin here with a rigorous reading of the text.
 ABEL ARD AND HELOISE
Given that this masterpiece of the art of underground writ-
ing is not a vulgar recital of sexual prowesses, a definitive inter-
pretation of the book—its story and the way to expose it—is a
challenge for an audience reception theory. For there is a kind of
“aberrant deviation” between expert scholars captivated by the
science of writing in all its ins and outs, who are diligent savants,
and those I would call aficionados of life—i.e., amateurs in the
science of the life of flesh and bones—who receive their read-
ing in all the cavities of their hearts.6 How painful to see some
of the former introduce a curious detail, based on inaccuracies
expressly elevated in contradiction with the famous monk, such
as the age of the young Heloise that will rush the best writers
to show their reverence to the master in a hasty and dangerous
conclusion in the manner of the physician described by Voltaire:
We immediately summoned a doctor in the vicinity. It was
one of those who visit their sick running, who confuse
the disease they just saw with this they now see, who put a
blind practice in a science where the maturity of a healthy
discernment and the [Benedictine] discretion cannot re-
move its uncertainty and dangers. He redoubled the evil
by his precipitation to prescribe a remedy then in fashion.
Fashion into medicine [or historical literature]! This ma-
nia was too common in Paris [or London].7
Scholars can only be forgiven for such a prank.
Grosso modo and in summary, this Correspondence is like the
echo of a funeral dirge. During reading, when reflecting on
the origin of the heroes’ misfortunes, my friends will be disil-
lusioned for, in spite of their literary canon, how hackneyed and
worn out those “letters” are. Before everything else, they should
notice that there is an amazing episode. Such as it is inserted in
the story of Abelard’s and Heloise’s calamities, the event seems
4 5
INTRODUCTION
anecdotal. In all likelihood, it is something whose origin seems
so obvious that it is considered not worth mentioning at all, or
then just in passing, while it definitively constitutes the core of
the drama. It pervades all the following letters, and repositions
the whole story. This monstrous event is the sad and ignominious
pregnancy of Heloise. How can one not be disturbed by this first
incongruity, which consists of not talking about what represents
the key of the combination that precisely, by the complication of
matters it implies, would make successful the stratagem of the
third personage, Canon Fulbert, the abject man who pulls the
strings?
In all this, there is something that does not fit; I would say
something that explains why many authors have considered the
first letter different, not pertaining to the Correspondence itself.
There is, of course, a large disparity between Abelard’s nar-
rative of the woes that are his and which summarize almost all
his life, and the story of Heloise, whose tragedy occupies so little
space in this first letter, which is undeniably for her. It begins with
a little mystery that nobody wants to solve: who is this friend to
whom the first letter, the letter of consolation has been written?
All loopholes have been tested. Honestly, this first mystification
is not due to the author; it’s the fault of the interpreter who wants
neither to know that Heloise is the only friend—as singular she
may be—nor understand the importance that her previous teach-
er attaches to comforting her. He is stubborn and has good rea-
sons to be so. Yet, the friend to whom Abelard enumerates all his
woes, this only friend—friend (exclusive of sexual or family rela-
tions), a title, rather than just a name, and yet typically the holiest
name—whose name is so often repeated, we have no difficulty
recognizing her. We immediately know who Abelard’s correspon-
dent is. She cannot be anyone else than Heloise. That the masters
of today still pretend not to know the identity of this inconsolable
friend to whom the philosopher Abelard is writing such abundant
 ABEL ARD AND HELOISE
letters can only disconcert us. The whole book is a discourse in
view of comforting his soul mate, Heloise, who has endured such a
lamentable misfortune. I say this right away, because it is the very
reason for my intervention in this ancient literature.
Fundamentally, I have no legitimate basis for intervening in
medieval Latin history, especially with the arrogance of want-
ing to retranslate what others have so well translated. The bib-
liographical and philological issues do not captive me so much.
But I have had the chance to study medicine, and I sympathize
with the misery of victims. Heloise has troubled me. However,
I did not immediately recognize the source of her symptoms.
One question bothered me. How is it possible that a girl so much
in love has so much grief and seems so drowned in sufferings,
accusing herself likewise, while it is sufficient to be in love? My
abashment originates from the insistence of a copyist entitling
this first epistle Consolatoria, i.e., a letter of consolation. Yet it is a
consequential sign. Who else could have been in need of so much
consolation and moral support, and why? This title Consolatoria
indicates that at least some copyists understood that Abelard
never ceases trying to comfort his friend. Of course, speaking
almost only of his own miseries he cheers her in a very special
way. By some appearances, it seems that he fails, for Heloise is
eternally not consolable. And there is no other person who may
be as completely inconsolable as she in similar circumstances. It
is impossible not to identify her and her inconsolability. We rec-
ognize her from afar.
In any case, the character of this letter of consolation is very
special. It has not only the Ciceronian meaning of a “letter of
condolence;” it surreptitiously denounces the atrocious injury
inflicted to the wretched Heloise. She, so young and destitute
is desperately clinging to her savior’s love. Not only she is with
child, grudgingly and spite of herself; but also and much worse
yet, accepting marriage, she has, even more unwillingly and
6 7
INTRODUCTION
irreparably, denounced her unique friend as the father of her
bastard. Prophetically, she anticipated that their playacting or
mounting would, one day, i.e., now, end up in perjury. Is it admis-
sible that to the wanton destruction of a schoolgirl, perjury be
admitted for so long a time?8
The title of what is given as Abelard’s first account is “Story
of Calamities.” It makes us believe that Abelard will tell all mis-
eries, his and hers, indiscernibly. Yet, immediately, he corrects
himself. He speaks almost only about his own venturous misfor-
tunes. How can one not be disturbed by this incongruity? The
title’s meaning changes to “Story of My Calamities.” It is because
he cannot reveal the cause of Heloise’s wretchedness and afflic-
tion and prefers to communicate on his multiple losing streaks.
Heloise’s calamity doesn’t count—her pregnancy is negated—
and must be erased anyway and, as we’ll see, at all costs. But we,
do we have to accept it?
Indeed, concerning Heloise, whose misfortune is the key-
stone of the whole affair, there is actually very little to be learned
in Abelard’s first letter. In the numerous commentaries since
written about her in the pertinent literature, there is, unfortu-
nately, nothing to glean, either. The word pregnancy is nowhere
to be found. Men, and women alike, probably do not appreciate
the vaginal discharges that occur after childbirth; they want to
ignore whether from the womb and vagina or from the terri-
fying uterus. They are afraid of the phenomenon of a neonate
emerging from the female birth canal, which should be reserved
for their pleasure but might, videlicet,9 unexpectedly produce
something closely resembling an animal. They prefer to forget
the lochia and all this staging of women for women called obstet-
rics—thus, so many neuroses on either side. It is as if the penis
would be spit back by the “wandering animal” that men are al-
most sure to have felt during the intercourse and they have at-
tacked from every angle. As they are not quite sure of having lost
 ABEL ARD AND HELOISE
part of it during the experience of “coming back” to the place of
their resurgence, they imagine that it may have been captured by
the toothed vagina and that it may have developed into a spuri-
ous being and been rejected with the rest. They are not amnesic;
they just do not talk about it. The question as to the origin of
these debris is not their business. They just want be reassured
that they have not totally lost their genitals and that they will not
be cut off next time. This experience is intimate. In contrast,
Heloise’s pregnancy is much more complicated; an embarrass-
ing evidence. However, it doesn’t suffice to say that Abelard has
spent his nights in the same house to accuse the philosopher of
the worst licentiousness they would have wreaked.
Happily enough for us, Heloise will be somewhat clearer in
her letters, so that, in the end, what happened becomes suffi-
ciently clear—at least for those who hear and think also with
their hearts. The understanding can be found comprehensive-
ly in meditating upon her grief and remorse, as expressed in
her depreciative letters. This is where we have to stop in order
to understand the tragedy. Pregnant Heloise has been incred-
ibly detrimental (plurimùm
plurimùm nocens
nocens) to their love.10 Moreover, she
has destroyed her good friend’s career. In reputation, he was no
more the “continent” monk ready to reform the profession. He
had been praised as a holy man before coming into Fulbert’s
house, like Saint Jerome prior to traveling to Jerusalem with
Paula.11 Under the same roof as a pregnant girl, he could not
pretend to have been different from all the others in the agita-
tion of the streets (civitatis
civitatis tumultuositas
tumultuositas); he was called impostor
and hypocrite because he pretends to be most continent, but,
coming under the same roof as an innocent lamb, in reality, is a
lecherous wolf.
For Heloise’s part, as I suggest, the keystone of the whole af-
fair resides in an abomination: she was made with child. When
and how, I am not qualified to precise. Such things happen in
8 9
INTRODUCTION
an immemorial time for the public we all are. From an intense
study of the circumstances of the facts gleaned across reconstitu-
tions, I may assume that Heloise’s pregnancy follows her rape.
And, above all, I am entitled to affirm that the rape cannot be
Abelard’s affair. Anyway, it’s a truism. The crime, for this is a
crime, has been committed before Abelard came in Fulbert’s
home. At the beginning of the chapter concerning Abelard’s
and Heloise’s “liaison”, nobody seems to know the imminent di-
saster. Happiness is the rule. Is this true? Fulbert is eager to soon
get the impression, at least the impression of the existence of
hard sex sessions between those two guys. He wants to urgently
mate them; he needs proof that they do what he has done. This
is precisely one of the attitudes that make him suspect. Abelard
attempts to calm down Heloise’s anxiousness. He takes her in
his arms for comforting her. “Nothing wrong, you’ll see it.”
Meanwhile, they are possibly tempted by the acquisition of all
the joys of perfect love. And, suddenly, nothing works anymore.
They know. Here, we see the ability of the dialectician philoso-
pher to mix the situations. Is it love, pedophilic feigned love or
heavy consolation? In the imprecision of the narration, readers
believe it’s him who is abusing the wretched girl, but no, it’s the
other, the Janus-faced canon. Abelard’s task henceforth is that
of a Good Samaritan: first not damage the victim. Everywhere,
Abelard is seen defending his protégé. Therefore, how is it pos-
sible to still read in brilliant translations that she, finally per-
suaded that she would soon give birth, “has jumped for joy?” She
seems without voice, but she makes up for it in her letters, so that,
in the end, what happened could not be clearer, at least to me.
Her pregnancy is of criminal origin and is the primary cause of
the drama. Abelard is falsely accused. He cannot be the abuser
of this too young “niece” of Canon Fulbert.12 Dear readers, there
is no doubt about that conclusion. I will orient you so that you
might correctly interpret what follows. It is my turn to arm you
 ABEL ARD AND HELOISE
with a masterful presupposition. But first read the Correspondence.
It is a masterpiece of cryptic denunciation.
My discomfort comes from two sources. The first is due to the
text itself. Concerning the love drama, which, being the main
subject of the epistles 2 through 6 of the correspondence, in-
terests us most, “Abelard’s story” makes little sense: a dazzling
episode of love that suddenly dies for an obscure reason, noth-
ing more. But, if the abstract is rigidly accurate, it is above all
dense and rich. It contains precious indications, for example in
the word exultation, which is now almost untranslatable;13 or also
in the precision given that Astrolabe is “a male”,14 and not “their”
child. Moreover, he is not a child but “a small one” that she “put
down,”15 and of course, in this state of lacking genuineness, his
name itself, “Astrolabe,” sounds like the avowal of a victim, at
any rate strangely chosen for a bastard who generally carries the
name of a Saint Protector. This name, Astrolabe, is not that fun-
ny. This is plainly an indictment. It does not come from nowhere;
it comes from the realm of no love. It’s the cry from a raped vic-
tim. And it’s all; if we have heard from her last note to the friend
Abelard that she is exasperated, we’ll learn nothing else from
master Abelard; not the slightest suspicion of participation. But
he doesn’t hesitate to bring her succor and support. She cannot
rely on her “uncle.”
Abelard’s narration of the episode (the set of circumstances
relative to Astrolabe’s extraordinary birth) seems biased or em-
barrassed. In any case, readers will feel no sign of enthusiasm
(“exultation”) from him. This situation emerges from the fun-
damental ambiguity of the story and from special words used
to refer to the unexpected and explosive fecundation: the hoc!16
They are both, the girl and the master, almost wordless. They are
no more surprised; they are stupefied. These actors perform in
front of those who persecute them. Jeers and taunts or persiflage
are common, and often sarcastic.17 Moreover, due to the lack of
10
INTRODUCTION
paragraphs, the text is confusing. A numbered text, in line with
the original text, as proposed here in the following, may be the
beginning of a solution. There are no paragraphs, either. So this
does not reduce all problems, but it allows for precise identifica-
tion of possible problems.
I cannot rid myself from a certain loathing admittedly
prompted by the horror mainly induced through comparison
between what is read and what the reality was or how it might
be reconstructed. This results from a general understatement
sustained by the use (the abuse) of surprising verb tenses, most
often in the subjunctive mood but also in the pluperfect and
even in the imperfect. With the help of the context, they are used
as conditionals. These are mostly conditionals of implausibility.
If this last verbal form does not exist as such in Latin, there are
several other ways to render utterances conditional, so that, as is
the case here, conditionality may nevertheless reign everywhere.
It seems to me that, here, in the Correspondence, it dominates;
making its adaptation to modern style more difficult. It is espe-
cially now that we have to show a sensitivity to which we are not
accustomed.
In order that my commentaries may be rightly understood, I
should maybe say that I need the help of bribed witnesses who
are fairly constant in driving the reader toward the false trail.
Their translation is definitively much easier to read than a literal
one. I would never be able to do half as well as they did. But, due
to a wrong prejudice that inhabits them—for them, Heloise’s
affair is a romance of sex and Abelard indubitably Astrolabe’s
father—their inspiration is wrong and the identification of cer-
tain key words biased. However, it’s staring us in the face. That’s
where large mental blocks are identified. Fortunately, in reading
the “good translations,” we easily realize that their interpretation
does not stand up in the construction of the puzzle. For, indeed,
the book titled Correspondence is full of Paulinian spirituality.
11
 ABEL ARD AND HELOISE
Almost in the same years of the composition of the correspon-
dence, Abelard was preparing his commentaries on the Apostle’s
magisterial epistle to the Romans.18 Its inspiration is very near
the tone of the Correspondence which, as for insisting, ends with
two religious epistles (letters 7 and 8). The splendid renderings
whose many readers dispose in the literary translations—ac-
cording to the canons of modernity—will eventually make them
understand that the plot cannot correspond to what is written.
Certainly, there are gray areas and uncertainties due to the se-
mantic evolution of the vocabulary. But they are less important
than the outspokenness of the composers of the primary matter
who have formed the exchange of the letters. They cannot come
from too far outside of our two martyrs. Of course, the anony-
mous scribes and copyists may have labored under coercion. But
I don’t really think so, because, in the listed variants, there are
only a few and insignificant discrepancies, so that I am pretty
sure that the work was composed at the Abbey of the Paraclete
under Heloise’s supervision.
Ultimately, I am presumptuous enough to believe that my
literal translation is a valuable defender of my thesis. My pur-
pose is simply to abandon the routine narrating and move the
stumbling blocks. Abelard rises several times against the rou-
tine. He first doubted in the expectancy to find another and
better explanation. Finally, in the way of the master, readers
may judge: is it so or so? Sic or non? The Correspondence somehow
corresponds to what Abelard and Heloise confess that others
perfidiously believe to be in measure to say. Otherwise it cor-
responds to nothing.
In the mouth of disgruntled companions obliged to submit
themselves to a secret injustice, this Correspondence amounts not
least to a kind of denunciation, a confidential denunciation that
in no case they would want to make more openly. Often, nothing
from what they tell seems to correspond to a plausible reality, so
12
INTRODUCTION
that we have to guess, in order to be convinced, little by little, that
things should be interpreted upside down. Many a time, Abelard,
Heloise likewise, does not seemingly hesitate to repeat or invent
the accusation that the authority—and thereafter the irascible
literary people—rise against them. How maliciously they do it, is
a question of appreciation. Yet, for an inattentive or uninformed
reader who would not be aware that they accuse themselves, the
charge itself—done in such a scathing and bitter way that he
cannot help but see that it is a challenge of students disturbed in
their utopic perspective of a world renewal—becomes a convic-
tion from the opposite camp.
A good interpreter of the texts may find arguments to feel
that all is but exaggeration. I hope that by “all” he doesn’t mean
all the misfortunes of these wretched lovers, but only the utter-
ances to which I wish to call attention. I would like to urge to
consider that in borrowing from others their own nastiness, of
course, they may exaggerate to the point of overflowing in tur-
pitudes. In such occurrences, even the falsity of the situation
must finally be propitious to them, as this should be clear from
now on. The irony goes up to this degree of naïveté that every-
body will apace understand that everything is inverted. Abelard
and Heloise borrow from the whistleblowers what they want to
say and end conceding them to have made what in reality those
have perpetrated. A good example thereof is Abelard’s sentences
wherein he seems to accuse himself of having seduced the niece
whom the uncle had made pregnant. A first time, he writes tim-
idly, “I offered him [the canon who called himself Fulbert] the
satisfaction of joining her [Heloise] whom I had [I would have]
corrupted “as you say”, to myself in marriage…”19 Later on, still
more convincingly, …amputating, to wit, those parts of my body
wherewith I had committed that of which they complained.”20
The speech is refined as was customary among early “Jesuitical”
canons.
13
 ABEL ARD AND HELOISE
Those apparent concessions do absolutely not represent the
acknowledgment of the deeds; they reproduce oblique and false
accusations emanating from an authority who, to support his
own cause, must introduce sneaky rumors among the crowd. Yet
it is Abelard who utters them instead of his accusers.
Worst of all, what the accusers themselves have perpetrated is
aggressively rejected on the back of the victims. We find a good
example thereof in the first quote of Jerome. How easily his
words are interpreted as concerning the pair of dialecticians and
not the canon’s turbid life.21 In cases like this, where misunder-
standing is the rule, it is not surprising that victims be convicted.
It is precisely what happens to Abelard, victim of his generosity
and his Socratic strategy. On one side, a monstrous conduct from
those who should give the example of righteousness; and, on the
other, an understatedness and respectful deportment from the
future monks Abelard and Heloise. What a reversal of values!
At any rate, even if some fanatics persist to be reluctant to ad-
mit the equivocality of the discourse and to submit themselves to
the soundest explanation, the two friends, Abelard and Heloise
are not star-crossed lovers, as they are routinely understood to be,
even by those who should be best placed to approach the truth,
and defend them. They are closer copies of later couples such as
Clare of Assisi (1194–1253) and Francis of Assisi (1181–1226), or
Teresa of Avila (1515–1582) and John of the Cross 1542–1591.)
For the new reception that I now propose for this correspon-
dence of so great a fame, good or bad, I start from the idea that
no one can deny that the actual reception of the epistles recalling
the tragedy of two loyal friends whose love was not only forbidden
and decried but essentially condemned because of the scandal
of a criminal pregnancy is petty and, to be honest, exceedingly
common. What is usually told is simply this: A man, especially a
man who pretends to be himself most continent, and a girl—nec-
essarily saucy, considering her age (?)—purposely placed under
14
INTRODUCTION
a same roof, you wouldn’t declare they continuously recite Lord’s
Prayers when, of course—videlicet— you see them in bed! But
this is all poor local gossip. Regrettably, another explanation
seems to have been impossible to imagine, for example a rape of
the schoolgirl precisely by who is responsible of her custody; and
why not a member of the clergy, her “uncle,” possibly her father?
Such an outcome could at least be stated. Mainly because, on one
hand, throughout the most careful reading of these epistles, in
no way their behavior may be considered to belong to hard eroti-
cism—anyway, not more than a police report about a rape could
be considered a pornographic story. On the other hand, at the
beginning of the “love story,” for Abelard’s students, a crowd of
students, the rumor of a dangerous liaison between Abelard and
Heloise—a cleric and his schoolgirl—could have been looked
upon as belonging to a student prank; it was considered just as
the staging of a hilarious comedy in pure Homeric style, some-
thing like the discovery of a love affair between two young and
dazzling gods, like Venus and Mars, a so-called surprise for an
ugly and jealous ecclesiastic who considered his “niece” as his
pet doll. Students are also gods who know how to laugh at situa-
tions far too droll. And, about this, to make things worse, the two
“adolescents,” Master Abelard and his protégée blush as school-
mates would do.22 In reality, the affair was much more serious.
The element of farce is due to the enormous improbability of
fornication that Abelard’s reputation of continence guarantees.
Nobody can take at face value his slide into incontinence which
he describes as precipitate,23 or take seriously his interest in vari-
ous categories of women.24 Such as it is presented, the plot tends
to become trivial. Contrariwise, the story often takes the genre
of a tragicomedy. Yet the dialectician introduces himself the idea
that he is, as the others, obsessed by the flesh. This is obviously a
necessary premise for he wants to accept, a little later, that an au-
thority accuses him to be the putative father of Heloise’s bastard.
15
 ABEL ARD AND HELOISE
If, as in the Homeric tale, the gods immediately recognize that
it is a huge joke, and therefore laugh inextinguishably—they are
immortal—the Abelardian farce must make readers laugh, yet
for a short time. In front, there is a man, the homo of T 577, a
male human, vir whose soul is blacker than his cassock. Do peo-
ple still exist who do not see the beast under the skin?
Of course, I exaggerate, but do I exaggerate enough?
The main purpose of Fulbert’s crime—objectified at least by
the pregnancy, for the rape is only a reasonable likelihood and
an unavoidable assumption—may have been the radical destruc-
tion of the far-famed hierophant Abelard. This propagandist of
an aggressive new heresy, based on the test of reason, was esti-
mated much more menacing than common heretics, who are fre-
quently considered deviant, but not as dangerous. Monk Abelard
was armed with the skillful contrivances of dialectic. He was
said to be mixing pagan Greek philosophy with early theology
of the Christian Church Fathers,25 and messianic illumination.
At this time, the intrusion of reason into the theological debate
was fiercely fought by the church. The tidal wave of scholasticism
made the horrid sound of a tsunami.26 Theology saw the dan-
ger of dialectical philosophy, which could kill God—God being
henceforth the infamous, as the philosopher Voltaire later said.
The Orthodox Church feared this poisoned herb (dialectic) in-
vading the fields of spirituality splendidly preached, among oth-
ers, by Bernard of Clairvaux. It seemed imperiously mandatory
to eradicate the plague—i.e., reason—whose main carrier, at the
beginning of the twelfth century, Abelard was.
I would be much happier if I had not needed to retrans-
late—this time literally—the Correspondence, for the story of such
a miserable case is clear and not too uneasy to dismantle—it’s
abundantly clear. But, I am facing a demanding scholarly public
who does not believe so far a word of what is just common sense
in the record of those “unfortunate lovers,”27 as they are said to
16
INTRODUCTION
have accepted to be called, although being merely true friends,
even if extraordinary friends. So, finding all former narratives
not entirely relevant, I finally present what I consider the only
explanation of Abelard’s and Heloise’s drama based on the mys-
terious pregnancy of the schoolgirl, Heloise. Yet I don’t hide my
embarrassment before a monument since centuries erected out
of false stones.
How did we get there? Abelard and Heloise’s tragedy seems to
boil down to a huge orgy. Nonetheless, as there is a key that opens
the door to a whole new scene, I have chosen to lend it to all the
most estimable readers. That key, as I argue, is Heloise’s preg-
nancy, of which so little has been said until now in the pertinent
literature. Thus, we, as new readers, are obliged to come back to
the subject and expose in detail what is so brazenly hawked until
now and what is still so unfortunately wrong in the current pre-
sentation of the legendary couple. I want to prove once and for all
that those who persist in overlooking crucial clues—which, even
if they do not fully establish the facts, allow pronouncing a sen-
tence favorable to Abelard—are incorrect. Partners in love and
philosophy, Abelard and Heloise were torn between denouncing
the infamous sexual behavior of some clergy and preserving the
essential. It was not a small task for the philosopher to try to go
to equity, since, often, justice done by men who are like others
are, is unable to deal with victims, busy as they are in flattering
the culprits. The requisite was to recuperate the honor of an or-
phan girl, Heloise, abandoned to the violent desires of a corrupt
man, cleric and canon Fulbert. Abelard chose to let himself be
accused; even mocking and accusing himself. Is anything more
astonishing? Need I say more?
Readers of good faith have to realize that Heloise’s infamy
by far exceeds what we may imagine. In Freudian language,
Heloise’s pregnancy has cut the thread of love, as strong, strange,
and indefinable as it may have been, and she has unassailably
17
 ABEL ARD AND HELOISE
damaged her savior Abelard, the monk still in the world. Heloise’s
pregnancy is castration, for her and for their love. Later on, his
castration will be a semblance of compensation, more or less
appreciated as such by Heloise. Abelard considers his emascula-
tion almost nothing in comparison to the affront made to his
beloved student. Comparatively to the use he would have been
able to make of his genitals, he estimates his privation worth-
less. Consequently, her pregnancy, if not beneficial to Abelard’s
atonement toward God, should count for as little as his own cas-
tration, according to his therapeutic gesticulation.
Normally, he should not have loved his injured pupil, but she
was in such a desperate state. It is not easy to represent the physi-
ological and moral state of an orphan schoolgirl, when doubt
concerning a surprise pregnancy assails her, a doubt that will
become a reality and an insoluble problem. For some souls, there
is nothing more lovable and endearing than a young human be-
ing in total abandon before an intractable problem. Such was
Abelard’s soul. His friend finds in him an extraordinary man,
the true Christian philosopher Abelard. He will do his best in
this specific case. He decides to suffer in compensation for her
great loss and misfortune. For that he needs a special assembly.
He converts his temptation of total human love (spiritual and
carnal) into an exclusively practical exercise of charity. For her,
he is ready to lose everything. He says it and he did it. He sepa-
rates physically from her when he realizes that he couldn’t go
further in the consideration of such a delicate situation and also
in the experimentation of syneisactism;28 the circumstances—at
first inapprehensible: a bastard between her legs and soon in his
arms—become no longer tenable. Afterward, he tells her that
she, having been seduced by her guardian, has been blackened;
but this is without importance. She has been blackened only out-
side and from outside, from a too-heavy exposure to the sun—ul-
timately God’s sun. Inwardly, she has remained white like Virgin
18
INTRODUCTION
Mary or Minerva for who monk Abelard maintains a special
worship.
To establish the baseline, I strive to present for the first time a
careful literal English translation from the original Latin text. I
choose it from a collation of six remaining manuscripts found at
the turn of the fifteenth to the sixteenth century by a cultivated
politician and courageous man of letters, François d’Amboise.
Most were in a pitiful state. Their text has been colligated, i.e.,
confronted for complement and verification with the assistance
of André Duchesne and then printed for the first time. There
are only a few variants, which illustrate the role of serious copy-
ists. The present book contains both English and Latin texts.
This bilingual edition has the particularity that the English text
is exposed vertically in the left-hand column alongside the Latin
text. I have already offered the same literal English version of
the epistles in a continuous text written in “normal” full-measure
lines to make reading more enjoyable.29
The first letter of this curious correspondence, the longest of
six that directly concern their love relation, tells the difficult sto-
ry of an alien intellectual arriving from Brittany in Paris. Quickly
spotted for his intelligence and the liveliness of his repartee, he
soon triggers the envy of his colleagues. Once installed, he, a
model of continence, faces the perils of a charitable love affair
with a student. About sixteen years after the events, through this
extended letter, long demanded by his friend Heloise, he tries
anew to console her—something he couldn’t realize before in
presence—exposing his own setbacks, finally understanding
and explaining that everything is intended and conducted by
God. Not too bad an actor, he finds multiple personal woes to
make a diversion and mask his friend’s irretrievable reality—a
resistant inconsolability. At the end, he invites her to conclude
that his misfortunes—well, they are, if not more pitiable than
hers, at least equal! Thanks to this artifice, he is the inventor of
19
 ABEL ARD AND HELOISE
a practical method of psychotherapy. If, in this first epistle, the
main event, Heloise’s pregnancy is well packaged in a sometimes
somewhat childish trifle, the crime itself constitutes the main
subject of the following set of letters.
Enemy of routine, Abelard is badly received by indoctrinat-
ed teaching colleagues. He soon becomes a freelance teacher.
Barely out of his teens, this prodigy teaches and trains in his
own schools. This is where he meets another phenomenon, a hu-
man being of another race, i.e., of another sex as it is commonly
said, an extraordinary young girl who comes to his classes. Her
capabilities are amazing; the audience marvels at her knowledge
and vivacity. The fame of this Heloise, a genius, expands beyond
the borders of Paris and what was then the little realm of France.
Nothing makes this girl a nymphomaniac or sexually provocative
creature. She falls in love with her master for evident reasons:
community of literary interests and necessity to have a father—
for her, but not for the bastard she receives from her “uncle”; for
that, she refuses to have to accept a father. Renouncing to the
glory of the world, Abelard will come to her rescue. I must say
that this still young man, Abelard, possesses all the best qualities
for this duty. He is already as perfect as a monk. He will soon
write love letters and compose music, especially tender love songs
for Heloise—maybe a good means for consoling young girls in
distress. Before long, a grievous opportunity will be given him to
show exceptional virtues, particularly the Benedictine cardinal
virtues of patience, acceptance, and discretion. She will remain
the servant of this providential master, her savior. She hopes that
he’ll bring her relief and deliverance. Alas, she doesn’t know the
complications that will happen.
She will agree to do and say whatever he deems it right to
say or do in view of supporting his delirious project to let be
said that he might be the rapist and, given the ulterior circum-
stances, father of her bastard. It is the only way, he says, to save
20
INTRODUCTION
her. She answers that she’ll be always there when it comes to sup-
porting his vision of things, even when he would pretend that
they have frenetically fornicated, arguing that she must agree
that she could have been a whore for her friend, but not for an
emperor; a well sent sarcasm! However, at the same time, this
perfect actress repeats and swears that she wants to be his friend,
just his friend, as she always has been. That is enough for us to
legitimately assume with a reasonable probability that there was
no sexual intercourse between them. I understand that the text
may not be immediately univocal, but they are unable to express
themselves differently. It would not be appropriate to interpret
such averments otherwise. Depositions given under constraint
are not valid. Naturally, she is seized with admiration for this
young and no less brilliant teacher whose method of arriving at
the truth is based on reasoning, “reason being the very image of
God in us.”30
Thus, at his core, Abelard is a monk whose desire is to live a
spiritual life, to pray, and to praise and approach God by learn-
ing and meditating. Study is only a means to adore God; sex is
not, because all too often, sex is only adoration of oneself. But
Abelard is young and has retained all the beauty of his adoles-
cence.31 He is brilliant; he is dazzling. Nothing better to ignite
the young student! His success is soon matched by that of this
girlfriend, Heloise, whom he discovered among his students.
Everyone wants to see this wonder, a girl, soon celebrated every-
where. However, everyone gets to see that this unique creation
of nature—well, it’s curious at her age—she is pregnant. The
students are the first to notice the wonder.32
Abelard is a fine psychologist. He notes two phenomena: first,
Heloise’s intellectual and moral qualities, next and a bit later her
gynecological and soon obstetrical problem. He remembers his
vow to become a monk, a true monk, ready to rid himself of all
worldly goods, including pride and, if necessary reputation. Yet
21
 ABEL ARD AND HELOISE
it is not enough to be chaste; he must also be charitable, and hu-
miliated. He has the soul of a Good Samaritan.
He quickly convinces himself that her guardian, a so-called
Fulbert, a priest and canon of the cathedral, acquired her under
the pretext of being her uncle—she may have been daughter of
his sister and himself her father—and that he abuses her. The
assaults must be checked and stopped. Her uncle says she, who
until now only wanted to learn, has become careless. It is more
than curious, and it is easy to admit that she has become re-
calcitrant to certain hugs.33 This pubescent girl has problems.
Uncle Fulbert—this is the name this fellow gives himself—thinks
that she, called his “niece” for no more than convenience, now
urgently needs a real master, a rare bird who will teach her why
and for what girls are made. Fulbert is in a hurry: she may bring
further complications. Abelard decides to come to the rescue of
his beloved schoolgirl. Friends from both sides help address this
odd situation. Effectively, the canon is in real trouble; he, on the
one hand, needs somebody to play the scapegoat, when the time
comes, permitting an explanation as to why his niece is pregnant.
On the other hand, the philosopher, admittedly in love, wants to
enter the scene to help his protégée. Such a coincidence, which
seems uncaused, is however not the result of chance. The canon
has good reasons for abandoning his doll Heloise, for whom he
still feels a powerful attraction: she is pregnant. Logically, hav-
ing been set alight by love, Abelard throws himself into the lion’s
den. He’s going to get her out of there at all costs.
Abelard has no difficulty entering the scene, which repre-
sents the home of the false priest, maybe false canon, and prob-
ably false uncle. Everything happens as if he, monk in search of
means to break his pride, would have expected to undertake this
experience. On the world theater scene, enters, besides Fulbert,
canon of the cathedral, Abelard, the monk philosopher of great
reputation; a scene worthy of Terence or Shakespeare, where
22
INTRODUCTION
innuendos, misunderstandings, and inconsistencies abound—
a scene no artist has ever drawn or painted. However, the deal
is quickly done. The case is carried out efficiently. Abelard will
dwell in the box of surprises. He is trapped, and he will pay. We
read that he has only trivial reasons for coming into Fulbert’s
house and to give private lessons to this gifted girl. Although
miser, Canon Fulbert is ready to spend a fortune to be taken
care of his doll. He insists, however, that his ward be dominated
day and night, and that the new preceptor administer spanking
if she should refuse to cooperate.34 This is part of the thankless
task of the monk, who becomes the miraculous private tutor. He
must be sure to undertake everything so that he can pass for the
father of the bastard already growing in the body of this very par-
ticular pupil. Did he know about the pregnancy when he came
to Fulbert’s house?35 We may only guess that when he says that
nothing works anymore, neither the lessons in the schools dur-
ing the day, nor the sessions of unknown love during the night,
he is burning out because of the now verified news: his pupil is
pregnant. This may be one of the first reported cases of mental
collapse. The implacable strength of nature strikes him. He has
received confirmation of the pregnancy.36
That’s what readers need to know to engage fully in the dra-
ma. Abelard will save his friend, this trembling schoolgirl, at the
risk of his own life. He will lose his testicles, which for many of
the audience are the highlight of the drama. But for him, this
small wound does not count. In a certain sense, it will just restore
his jeopardized continence. In an ironic manner, he states he
was luckier than his revered master, Origen: he did not need to
castrate himself to escape the madness of the flesh. He sees that
for her physical and spiritual salvation, there is no other way out
than a retreat to the convent of Argenteuil. He has done his duty
toward his sister. Before Heloise’s suicide, he has attempted to
placate the canon by returning his “niece,” or, if you prefer, his
23
 ABEL ARD AND HELOISE
“daughter” to the presbytery. This mystification is another trick
pulled out from his wallet!
She could never have been Abelard’s spouse in the world,
as she already was his sister. He decides and manages to con-
vince her that the best thing to do is to make herself definitively
his sister in Christ. He, at the same time, becomes definitively
a real monk, but a regular monk. That was not what he has
wanted. His desire was to remain a secular monk, living alone
in the desert as his paragon Malchus with the chaste Heloise
at his side. She takes the plunge. He can leave her then with
the promise to support her spiritually, of course, and if need-
ed, even materially.37 In the meantime, she will have been re-
leased from her pimp, Fulbert—and from sin. “All things are
accomplished.”
We’ll see that for Abelard what counts is to remain a monk
as he promised God he would, entirely devoted to Christ, while
ensuring the return of his momentary pupil to spiritual purity.
His views on the wisdom of life are worth those of the best stoic
philosophers. He will follow many strategies. It is not always easy
to capture the irony of his remarks or the causticity of his self-
accusation among his religious sentences. Falsely accused, he
amplifies the accusation and humbles himself until he become
unrecognizable.38 Many others, followers or rivals, do not rec-
ognize him. They have followed quite another path. For most
of us, it’s difficult to follow this sort of Francis. Sometimes, his
countenance gets so dirty as to almost convince us that he is the
one who seduced the niece of an irreproachable ecclesiastic. He
never says that his sperm made the ideal creature pregnant. But
“since you say it is so, and you are always right,” he seems to ar-
gue, “so I’m going to marry her whom I would have soiled, as
you pretend.” Thus, he becomes the perfect scapegoat. His whole
life, he will be the wretched monk that he perhaps desired to be
for the sake of humbleness. This great man died miserably. We
24
INTRODUCTION
“should sorrow in compassion when he alone, naturally, for no
fault will purge what others will have transgressed.”39
Unfortunately, during nine hundred years, this excess of self-
lessness has not been perceived and the real plot has not been
understood. How much I would like it if, through my efforts, you
also, dear readers, reach this state of grace, which permits put-
ting right the denial of justice. History has been distorted under
many pretexts. The church has done everything to protect its
own representatives in the person of Fulbert and to keep their
Pascal stole white. Its organization has concealed the mysteries
of the sacristy and the miraculous fertilization of many children
of Mary.
Begging forgiveness for my errors of translation or interpre-
tation, I would concede that there are also places in the letters
of this correspondence where sex and sweat may easily be evoked
with juicy words that exude everything writers, booksellers, and
publishers are happy to promote, which may also explain why
the common interpretation has been so deeply engaged on a
false trail. The most grievous question that must be addressed
before we understand the drama and its incidents, which nobody
has answered so far because it has never been asked, may shake
readers today. Why? Why was the fire of love, which was burning
so strongly between these two exceptional people, Abelard and
Heloise, so suddenly extinguished? Nobody has responded to
this enigma. The best exegetes lose themselves in subtleties and
sophistries. Even educated women, who should be the most likely
to feel the drama of their sexual physiology or the more expert
in analyzing their own psychology, could not see the monster
that was sitting on Heloise’s womb.40 They do not recognize the
biological phenomenon that acts as a blade for castrating love:
pregnancy. Of course, we should agree that Heloise’s pregnancy
is not like most of the others. It is not the fruit of love but the con-
sequence of a violent crime. Fourteen years old, at about the age
25
 ABEL ARD AND HELOISE
of the blessed Mary when she bore Jesus, Heloise looks like a vir-
gin—naive, playful, and wise—in front of this wonder, a master
of morality and philosophy, who speaks, writes, and sings so well,
Abelard.41 She declares her commitment, her admiration, and
her delirious friendship. And one fine day, she turns up preg-
nant and finally must admit such a cruel state. Here, the reader
will find some embarrassment; the dates are not accurate, and
events appear disordered. As most of the time in this story, you
never know whether the confusion is involuntary. Calendaring
and scheduling have been carefully eliminated.
Heloise, is she really pregnant? Wherefrom? Is this accident
so surprising in a pretty little girl who lives with a vicious man
called Fulbert? He obtained custody of the child to educate
her the way he wanted. She had been brought up à la brochette.42
This was a spectacular case that stunned the neighborhood, yet
nobody dared talk about it. But everyone saw and thought and
knew.
Was it really impossible to reveal it? Therein lies the secret
of the writing; the Correspondence proves to be a masterpiece of
surreptitious diplomatic writing. The two friends try to expose
the case in spite of all. They put us on the path of discovery. In
their efforts to avoid dirtying Heloise’s honor more, they proved
to have been too cautious. They never attacked the perfectly
organized ecclesial society directly. The control of information
was too closely maintained. Freedom of expression did not exist.
They feared the worst: that the pregnancy would be called incest.
Well, in Heloise’s case, this word has not been articulated until
now.
Certainly, it is much easier to ascribe Heloise’s pregnancy to
the monk Abelard, who has just (and intentionally) declared that
he abandoned all restraint regarding sex. But is it not precisely
this the charm of a detective novel— first to let the reader be
misled? A too-obvious track leads him very near the end, yet it
26
INTRODUCTION
eventually proves that presentation and reasoning were all time
fallacious? The capital thing is that, at the end, eyes open. Those
fuckers were saints. The rest of the world was mistaken.
Therefore, the text should be disassembled with extreme cau-
tion. It is written in a way to arouse suspicion all the time. We
should continuously ask ourselves whether we have understood it
or not. The facts themselves are complex, and they were meant
to be obviously exaggerated. Egregious interpreters should have
at least suspected them to be false, so that we could better rely
on any classical translation. This should encourage everyone to
establish his or her own story, through his or her own direct and
prudent transmission. No one should become an accomplice in
this sordid affair. For this, everyone now disposes of a working
tool: the provision of an educational digital text with the Latin
source nearby. After my deconstruction, anybody is free to recon-
struct the plot better.
Is it not extraordinary that this repulsive affair has been
celebrated for what it is not? Sometimes the protagonists com-
fort themselves or one another; most often, they call for help
or ask for forgiveness—it is indeed like a match that takes place
through these long letters with a conclusion in the manner of
Ajax: “they fought, but they have not been defeated by devils.”43
Why have these “love letters” been considered erotic, since they
constitute essentially pathetic documents written by highly sensi-
tive and deeply wounded persons who may be said to love each
other in spite of all and most of the time in absence? In addition
to the mystery usually surrounding the birth of love, sometimes
strange, there must be, especially in their case, an opportuni-
ty, an external constraint that promoted, provoked, and forced
readers to enter into this particular alliance ending into the Hoc
saltem pactus of T 2288. The absence does not bother them. The
absence is unquestionably a fundamental spare part of their con-
nection. It is curious that the man has been spontaneously—and
27
 ABEL ARD AND HELOISE
without delay—condemned, and so abjectly. Still more aberrant
is the fact that, about such an injurious pregnancy of the woman,
next to nothing is reported. It is unbelievable that educated peo-
ple have not been able to see what is obvious with just common
sense. Even more curious is the fact that they have not been able
to read the intention behind the narrating, and disentangle the
clandestine necessity of the composition. I cannot refrain from
feeling or, better, I must admit deliberateness behind this appar-
ent dichotomy where one term, Abelard’s fatherhood, is as de-
structive as the other, Heloise’s destructive gestation. No doubt
that assuming the burden of paternity, Abelard shows the great-
ness of his character. The eminent and egregious teacher takes
advantage of his duty to expose a didactic (instructive) scenario
of horror in order to warn and wake up the (future) audience,
while sharing with us the thrill of a tremendous case.
This is not dead history, as we see in monuments and cities.
It is a memorial that is as malleable as it can be. It moves, lives,
and bursts into sobs and curses. It is only necessary for us, distant
readers, to look a little closer. We’ll find in this libel a pomegran-
ate crafted by two suicide bombers. It is ready to explode.
Although rape and pregnancy are terms never pronounced
in the so-called most relevant literature, they occupy the whole
discourse of the letters. Heloise cannot forget the events. Who
could? She cannot admit that if the victim does not want to
be condemned, there is nothing to do and nothing to say. If
Abelard, in his first letter, is almost mute on the main topics,
the following letters expose in detail the consequences. They are
summarized in Heloise’s lamentations and strange complaints
that represent a true confession44 and that will end in protracted
recriminations of an apparently querulous personality.45 It is not
always easy to realize that she manages to pull the wool over their
eyes. She is engaged in a double dealing with her master. She
has the instinct of the slave (serva).
serva). As many have not seen that
serva
28
INTRODUCTION
she is deceiving, they will be disappointed by our demonstration.
They are still excited by her “nymphomaniac” utterances, and
they now will have to conclude that she was a false virgin. Yet they
are themselves introverted sex maniacs. Effectively, she often ex-
presses complaints as to mistreatment, misunderstanding, and
dissatisfaction, like a paranoid creature. Her behavior is rather
typical of a rape trauma syndrome that has long-lasting and dev-
astating effects. And what else can be said about the trauma of a
pregnancy in a so young teen following rape that suddenly ruins
all love prospects and harms her best companion?
I think I have to repeat myself. Abelard tries to make her see
reason. He tells her, “You shall be more careful before condemn-
ing what occurred to you and what I did, and so you’ll have less
reason to criticize.”46 Heloise’s behavior is not only boring for her
friend Abelard; it is also, and for us, really symptomatic of a psy-
chic trauma and diagnostic of a serious blow to her personality.
The shock seems indelible. She does not seem able to be brought
back. How to explain this morbid state otherwise than as the
aftermath of the consecutive traumas of rape and the resultant
pregnancy, the cause of her sudden loss of Abelard’s love? Her al-
ready traumatizing pregnancy has furthermore deeply changed
the nature of their friendship and “castrated” the love that was
settling between her and her protector.
To understand the sudden rupture of their love is a difficult
task. But now another riddle awaits us. Why does Heloise com-
plain so much about her baseness?47 And this to the point that
one of the most distinguished medievalists finds that she exagger-
ates? This is because she had to be most harmful to her beloved
friend a second time, this time under the compulsion of her own
unique friend, Abelard. She had to accept that—through mar-
riage—he would be credited with the paternity of her inadmis-
sible bastard, and she with morbid fornication. Really, Heloise is
a mater dolorosa, a mother of sorrows.
29
 ABEL ARD AND HELOISE
Heloise’s first letter is a response to the long overdue and now
extensive letter that she has finally received from her friend—
certainly not perchance—the poor and truncated relation of her
injury. At the end of her letter, she begs him to try once again
to comfort her in writing another letter. He has long promised
it. She has awaited it impatiently. Finally, it has arrived. What a
chance! He loosely summarizes their miseries but does not com-
ment on the main injury that has devastated his friend’s intimacy.
He tackles the subject in passing, as if nothing has happened. She
is not satisfied, so she asks him to revise his copy.48 Nonetheless,
she begs forgiveness for having been unwillingly impregnated.
Obviously, her laments will be neither heard nor listened to. We
must guess between the lines. But her complaint is haunting and
will be eternal like that of soldiers who die in war. Soon, nobody
listens to them. She speaks with the submission of a slave. The
good master has long since forgiven the accidental fault, saying
that it was nothing or even that it is now and in reality something
good that prevents an awful event, the divine condemnation be-
cause a monk must refrain from too human love. Without her
sacrifice, he might have committed a grievous fault that would
not have pleased God. His question, “what else”49 represents the
instant of awareness of the monk whose chastity cannot suffer
exception. The sign is manifest: she is already pregnant. Would
it be decent to continue?
In the second letter to his friend (epistle 3), Abelard intends
to improve his consolation. It is as if we have not all seen that
she is inconsolable. He encourages her and her sisters to pray.
Women’s prayers are particularly pleasing to God, as seen in the
examples he gives, in particular that of the impressive resurrec-
tion of the dead. He is a brother preacher full of parables. He
easily handles the allegory. He begins to apply his psychothera-
peutic trick, describing his thousand miseries to impress his cor-
respondent, using all resources to compensate for the horror
30
INTRODUCTION
of the rape and its aftermath, which still haunts his friend. He
speaks of the quirks of human justice and of God’s incredible
mercy. However, again, there is not a single word about Heloise’s
dramatic misfortune, not a single immediately visible word of
pity.
In her second letter (epistle 4), Heloise gives us evidence of
her talent for writing. Her expressions are abounding in per-
spectives. Her style is wondrous. Moreover, most of the time, she
adopts the dialectic method of her friend. We have to disam-
biguate the double entendre. How can we interpret her cries, if
we do not suppose a personal tragedy at their origin? If we are
unable to suppose that something horrendous has happened to
this schoolgirl before the arrival of her friend in the house of the
uncle? How are we to appreciate the message if we hesitate?
And now, good friend Abelard wields the possibility of a sec-
ond death, a real death, a total death; she shivers. He is exposed to
serious dangers. Abelard’s therapeutic procedure begins to show
its effects. How can he express such sinister thoughts about him-
self? He wants to die prior to her and their sisters. Concerning
her, she knows what a first death is; the death to the world—en-
tering orders—the abandonment of her body, but a second and
definitive death, his death, would be intolerable. The idea itself
is unbearable. She has no other aid than her savior. She not only
still feels total insecurity; she still is madly sick with love. Fate
has been particularly cruel. How did she ever fall into the hands
of the abominable canon? Why pregnant? She brought this ter-
rible gift to Peter Abelard, the prestigious companion that she
was so lucky to meet, her only friend. What a misfortune! When
she thinks about her woes—not many, but huge—she is the most
miserable of creatures.
In the third letter to his friend Heloise, the fifth in the series,
Abelard confesses his great trouble. He fears that his deeds may
lead to “potentially inappropriate interpretations.” Were errors
31
 ABEL ARD AND HELOISE
preventable? If one agrees with him that Heloise’s pregnancy
was the means used by God to stop him in his race for human
love—not allowed to a monk completely dedicated to God—it
would be easy to convince any jury that she got pregnant prior
to her companion Abelard’s entering Fulbert’s lair, for God sees
and manages everything. Naturally, from there, the plot soon
becomes complicated.
This fifth letter presents Abelard in his role of pure monk
speaking of the foolish virgins and the wise.50 But there are at
least two sketches for a portrait of Heloise: Galatea and the black
Ethiopian girl, the Shulamite, the impossible bride. Their han-
dling teaches us many secret things about the romantic spiritual-
ity of the monk and his vision of beauty. Remarkable also is the
prayer he confides to his sisters. It sounds like his act of contri-
tion, but it is one that Heloise must recite. Its style may appear
somewhat different from the rest, but it represents well the spirit
of both saint lovers, who are bound together for eternity while
their bodies have been separated on earth.
With respect to the sixth letter, the last one from Heloise,
we also feel a little uncomfortable. The style and content are
different from that of her previous two letters. It may have been
composed or largely completed later on, someone else having
put his hand therein. The copyists try to give information on
the behavior of some participants or to entrust us with some
secrets of the alcove in another way, notably in the form of par-
ables. In a few words, the subscription highlights the gap in
the social relationship between Heloise and Abelard. She was a
slave, a very unfortunate one. Their singular love would be bet-
ter called friendship, a tragic friendship, the repudiated daugh-
ter’s love toward her spiritual father. She met an exceptional
master. He became her savior, and in return, he pretends she
saved him. It’s worth getting to know the singularity of such a
fraternal couple.
32
INTRODUCTION
Epistles 7 and 8 of the Correspondence are not represented
here. These two booklets appear, at first sight, to have only a
slight connection with the love affair. It seems wiser to set them
aside for now. They merit a far deeper analysis. Acting through
parables, they may contribute at a higher level to the disentangle-
ment or, better, to the exegesis of the astonishing Correspondence.
They represent the practical implementation of their monas-
tic resolution. Thus they might provide to ingenious interpret-
ers some indirect but more ticklish allusions to what occurred.
Actually, epistles 7 and 8, like the epistles that precede them, are
an exceptional demonstration of the fundamentally religious en-
vironment that is “scrupulously and conscientiously faithful” to
God. Here, too, the end testifies for the beginning.
The letters of the Correspondence between Abelard and Heloise
form part of the treasure of humanity. They appear as a splen-
did monument surviving from this period of the twelfth-century
Renaissance, a world still steeped in an Ovidian antiquity but al-
ready impregnated and overwhelmed by Christianity. Lengthy as
some epistles of the fathers of the church and the desert are, the
letters are, however, closer to us because criminal sexual affairs,
such as Heloise’s, exist from the earliest times and persist. Here
we may see two strange facts: the treachery of men who should
have been the best, then immensely privileged as others are now,
and the divine intervention participating more or less directly in
the rescue of victims through miraculous love; two conflicting
events, begrudged love and redemption that seem to oppose or
contradict each other and yet remain still possibly linked beyond
what our myopia allows us to see.
We should not fail to emphasize the influence of the writings
of great men from the past on the monk Abelard and his friend,
both open to all currents of thought breaking on the boiling
surface of the pre-university Paris of the twelfth century. Their
letters are one of the surest sources for our knowledge of these
33
 ABEL ARD AND HELOISE
times. They shine with a particular brightness. The young sec-
ular philosopher Abelard represents a new school of thought,
while still keeping deeply religious roots in the posterity of Paul
and Jerome.
In this perspective, we should consider the story of the monk
of the Syrian Desert Malchus, who suffered almost voluntarily
an adventure similar to that we read of in the correspondence.
His biography, endorsed by Jerome, does more than inspire the
soul of the future monk Abelard. The fate of these two solitary
monks, Malchus and Abelard, is rather similar, their existential
philosophy even closer. If we underline this character today,
we are responding to the request made nine centuries ago by
Abelard to lead by example. Understanding Malchus gives us a
new insight into Abelard’s rule of life, which he has wanted to
follow his whole life long. Malchus’s life is reported by one of our
best writers, Jerome, in the third century AD.
First a star for his numerous students in the schools of Paris,
Abelard has to be considered now as one of the greatest philoso-
phers that the Western world has known. Yet he wanted to live
alone in the desert, as an authentic monk, in accordance with his
models of Malchus and John the Baptist.
Readers will feel that their favorite character is undeniably
the young Heloise. She is a victim. In all likelihood, already preg-
nant when she met her master and friend, her pregnancy did
not result from sexual intercourse with this brand-new precep-
tor Abelard, especially chosen by his rivals for the demonstra-
tion that his continence was overpraised and his reputation false.
Actually, the clerical machination was well organized in making
him the most eager to get sex. The philosopher represented not
only a perfect scapegoat, but also the very type of the enemies of
theology.
The rape of Heloise may have been achieved in view of the liq-
uidation of the spoilsport Abelard. The question is not by whom,
34
INTRODUCTION
for we can all guess, with little risk of being wrong, that this was
made by her “uncle,” tutor, and “educator,” Father Fulbert, the
so-called canon responsible for implementing this radical solu-
tion. All seems to indicate, according to the experience of the
various facts we may read every day in our newspapers, that the
young Heloise was drawn from Argenteuil expressly with that pe-
dophile intention. She asks herself many questions about the way
the case unfolded and how this could have happened.51 The af-
fair is still more abominable as she has to implicitly assume and,
through marriage, indirectly certify that her friend is the fellow
who abused her. This false testimony that she is forced to give, in
spite of herself, is the worst ignominy to which she has to submit,
because she is directly implicated in the marriage, but not in the
rape. Usually, such a confession is obtained under torture. It is
indeed perfectly understandable that such a story cannot leave
anyone with dry eyes.
The references to the Gospels or other sacred texts existing
in the margins of the text we used from the editors d’Amboise
and Duchesne are not reproduced. They needlessly complicate
the text. They are later additions that show how much these let-
ters have been compiled and tentatively interpreted. When the
additions are present, the reader is too much inclined to think
that this is a kind of plagiarism or hypocritical mummery, which
evidently it is not. Abelard’s citations are thus freed. They are
particularly well chosen and do not need more specific referenc-
es. Actually, however, they are the subject of considerable—yet
useless—care in other translations.
What is of the utmost importance is the suffering of a little
girl in love whose sworn faith of love leads to the social suicide
and heroic sacrifice of a true monk whose spirit of charity and
humility far exceeded his brilliant intelligence. Whether the text
was produced, altered, or crippled by successive copyists more
or less well-intentioned seems without significance. Let’s keep in
35
 ABEL ARD AND HELOISE INTRODUCTION

mind the example that the true philosopher of God, Abelard— and prosecute them aggressively, since the condemnations of
comparable to one of the forgotten fathers of the church—wants the church do not operate sufficiently. Everything that can serve
to show us.52 Alas, this book should not have fallen into the hands their maneuvers of demolition is operated to the dregs.
of some so-called Christians. It may have been better preserved Thus we have apparently reached a point of no return. The
in those of Pagan writers. task of changing minds will be extremely difficult. I expect vio-
And now, we shall read again together the 4542 items of this lent rearguard attacks. Nevertheless, I would be happy if they
correspondence, simultaneously in English and whenever pos- also would produce an improvement in the interpretation of
sible also in Latin in order to better understand what is clear and the text. Therefore I ask my readers to send me their discoveries
discover what is hidden. The pleasure of tasting the narrating and more successful translations of certain passages that remain
in that way may compensate, to a certain extent, for the sorrow cryptic or misunderstood. It is the only way we can hope to reha-
brought by the lesson. All readers will understand the value of bilitate the memory of two holy martyrs, formerly extraordinary
a primitive (analog) scanning of the text rich in innuendos and lovers, Heloise and Abelard.
other interpretive values. The accuracy is principally warranted
by the number I make preceded by T (text) to facilitate personal
references, which may be in use internationally and should aid
the work of amateurs as well as opponents to further improve my
assay of interpretation. They may easily correct this first literal
translation. No doubt that real digitizing will bring a renewal of
the studies. My contribution would not be more than an incentive
to review the lawsuit of two victims of the theological and literary
worlds long abused by fairly oblique readings of the original text
or by not quite correct translations of it. It is true that the confes-
sions found in this correspondence are rather enigmatic, so that
they may easily be deformed or deliberately misinterpreted. The
whole world has managed to exploit Heloise’s expressions exult-
ing with rage in the direction they wanted. They took everything
at a primitive degree, exaggerating the description of an alleged-
ly unbridled sexual life, obviously all the more juicy in that it was
coming from monks who were hitherto respectable. The writers
were quick to describe and lend them sexual prowess that was all
too easily imagined. They were licentious enough to give license
to libertines. The more the philosopher Abelard is considered as
one stomping on the field of theologians, the more they pursue

36 37
 THE EPISTLES OF PETRI ABAELARDI
S. GILDASII ABBATIS
MASTER PETER ABELARD ET HELOISÆ
Abbott of S. Gildas CONIVGIS EIVS
and His Wife HELOISE. EPISTOLÆ.

Literal, Numbered
and Juxtalinear Translation
by Roland Denise Oberson

from Manuscripts Ex MS.

Collected V. Ill. Francisci Ambosij Equ.
by Fame Man &c.
François d’Amboise M. D C X I.
1615

39
 EPISTLE ONE
First Letter
which is
Abelard’s Story of
Calamities
Written to the Friend
1. Often, human affects
2. are either stirred up
3. or appeased more largely by
examples than by words.
4. Therefore, after some
consolation
5. through discussions
maintained, you present,
6. a letter of consolation about
same experiences from my
misfortunes,
7. I decided to write to the
absent;
8. so that, in comparison to
mine,
9. your trials, you should
recognize, are either
nothing, or slight,
10. and you’ll bear more
tolerably.
41
EPISTOLA I.
Quæ est
HISTORIA CALAMITATUM
ABÆLARDI
AD AMICUM SCRIPTA
1. Sæpè humanos affectus
2. aut prouocant,
3. aut mitigant ampliùs
exempla quàm verba.
4. Vnde post nonnullam
sermonis
5. ad præsentem habiti
consolationem,
6. de ipsis Calamitatum
mearum experimentis
consolatoriam
7. ad absentem scribere
decreui:
8. vt in comparatione
mearum,
9. tuas aut nullas, aut modicas
tentationes recognoscas,
10. & tolerabiliùus feras.
 Chapter One:
About the Birthplace of
Peter Abelard.
11. Well, for my part,
12. I am native of that fortress
that is constructed at the
entrance of Minor Brittany
13. —from the town of Nantes
direction the Orient,
14. eight miles apart I believe—
15. called by own name, Le
Pallet.
16. Conformed to the nature of
my land
17. by either a light kind of
spirit,
18. or so to speak by genius, I
showed myself
19. disposed to literary
training.
20. I also had a father
somewhat imbued in letters
21. prior to being distinguished
with the belt of soldiering.
22. Whence his involvement in
letters with so much passion
23. that he disposed all his sons
should
24. be instructed in letters
more so than in arms.
25. In effect, that’s what was
done.
43
CAP. I.
De loco natiuitatis Petri
Abaelardi.
11. Ego igitur
12. oppido quodam oriundus,
quod in ingressu minoris
Britanniæ constructum,
13. ab vrbe Nannetica versus
Orientem
14. octo credo miliarijs remotum,
15. proprio vocabulo Palatium
appellatur.
16. Sicut natura terræ meæ
17. vel generis animo leuis,
18. ita & ingenio extiti
19. ad literatoriam disciplinam
facilis.
20. Patrem autem habebam
litteris aliquantulum
imbutum
21. antequam militari cingulo
insigniretur.
22. Vnde postmodum tanto
literas amore complexus est,
23. vt quoscumque filios
haberet,
24. litteris antequàm armis
instrui disponeret.
25. Sicque profectò actum est.
 ABEL ARD AND HELOISE
26. Wherefore his first-born
child,
27. the more he cherished,
28. the more he gave the
greatest care to his
learning.
29. Actually, on the one hand,
the more largely and easily
I progressed in the study of
letters,
30. the more ardently I applied
to them.
31. on the other, so much I am
seduced [[selected] by the
passion for them,
32. that, the honors of military
glory
33. with the inheritance
34. as well as the prerogatives
of the first-born
abandoning to my brothers,
35. I entirely rejected Mars’s
court,
36. in order to be educated in
Minerva’s lap.
37. And because I have
preferred the armor of
dialectical argumentation
38. to all the lessons of
philosophy,
39. I have changed the other
arms against its own
40. and to the trophies of
warlike conflicts I preferred
the controversies.
44
ABOUT THE BIRTHPL ACE OF PETER ABEL ARD
26. Sic itaque primogenitum 41. Accordingly, perambulating 41. Proinde diuersas
suum [[scouring]] various disputando perambulans
27. quantò chariorem habebat, provinces, in disputing [[peragrans]] Prouincias,
28. tantò diligentiùs erudiri 42. everywhere I had heard 42. vbícumque huius artis
curauit. that the study of this art was vigere studium audieram,
flourishing,
29. Ego verò quantò ampliùs & 43. I became emulator 43. Peripateticorum æmulator
faciliùs in studio literarum [peddler] of Peripatetics. [ambulator] factus sum.
profeci,
30. tantò ardentiùs eis inhæsi,
31. & in tanto earum amore
illectus [[allectus]] sum,
32. vt militaris gloriæ pompam
33. cum hæreditate
34. & prærogatiua
primogenitorum meorum
fratribus derelinquens,
35. Martis Curiæ penitus
abdicarem
36. vt Mineruæ gremio
educarer.
37. Et quoniam Dialecticarum
rationum armaturam
[[armarium]]
38. omnibus Philosophiæ
documentis prætuli,
39. his armis alia commutaui,
40. & trophæis bellorum
conflictus prætuli
disputationum.
45
 Chapter Two:
About the Persecution
from H is Master William.
44. At last I arrived in Paris,
45. where especially that
discipline already had
accustomed to flourish,
46. namely at William of
Champeaux
47. my Preceptor,
48. then, in that study —by fact
and reputation— the best,
49. with whom, for a short
time, I remained;
50. first accepted by him,
51. later, most authoritatively
rejected,
52. while namely several
arguments of him
53. I undertook to refute,
54. and, reasoning against him,
55. many times I would have
aggressed {him}
56. so it was not rare I would
have been seen superior in
debating.
57. Whereupon, indeed,
58. even those
59. who among our
schoolfellows [[schoolmates]]
were regarded the best,
60. demonstrated indignation
all the greater
47
CAP. II.
De persecutione Magistrii sui
Gvillielmi.
44. Perveni tandem Parisios,
45. vbi iam maximè disciplina
hæc florere consueuerat,
46. ad Guillelmum scilicet
Campellensem
47. Præceptorem meum
48. in hoc tunc magisterio re &
famâ præcipuum:
49. cum quo aliquantulum
moratus,
50. primò ei acceptus,
51. postmodum grauissimus
extiti,
52. cùm nonnullas scilicet eius
sententias
53. refellere conarer,
54. & ratiocinari contra eum
55. sæpiùs aggrederer,
56. & nonnumquam superior
in disputando viderer.
57. Quod quidem
58. & ipsi,
59. qui inter conscholares
[[condiscípulos]] nostros
præcipui habebantur,
60. tantò maiori sustinebant
indignatione,
 ABEL ARD AND HELOISE ABOUT THE PERSECUTION FROM HIS MASTER WILLIAM

61. I was less advanced 61. quantò posterior 78. and withdraw from the 78. & prouisum mihi locum
[[inferior]] in age [[inferior]] habebat ætatis place I had foreseen. auferret.
62. and in time of study. 62. & studij tempore. 79. Yet since in the same place 79. Sed quoniam de potentibus
63. Hence, of my calamities 63. Hinc alamitatum mearum, he had several rivals among terræ nonnullos ibidem
64. —that till now persist— 64. quæ nunc vsque influential people of the habebat æmulos,
perseuerant, land
65. the beginnings started; 65. cœperunt exordia, 80. I could rely on their help to 80. fretus eorum auxilio voti
66. and, where more widely our 66. & quò amplius fama be successful in my wishes mei compos extiti,
fame extended, extendebatur nostra, 81. and his own manifest 81. & plurimorum mihi
67. envy [all the harder] was 67. aliena [eò gravior] in me enviousness collected for assensum ipsius invidia
kindled in others against me. succensa est inuidia. me the agreement of many. manifesta conquisiuit.
68. It finally happened that, 68. Factum tandem est vt 82. However, since this opening 82. Ab hoc autem Scholarum
69. beyond the forces of my 69. supra vires ætatis meæ de [the introduction] of our nostrarum exordio
age, presuming in my ingenio meo præsumens, schools, [tyrocinio]
genius, 83. my name has started to 83. ita in arte Dialectica nomen
70. I, young adolescent, 70. ad Scholarum regimen spread so much in the art meum dilatari cœpit,
aspired to the direction of adolescentulus aspirarem, of dialectics
schools 84. that not only of the 84. vt non solùm con-
71. and a place where I would 71. & locum, in quo id agerem schoolfellows of mine, discipulorum meorum,
do what I projected; providerem; 85. but also of the Master 85. verumetiam ipsius Magistri
72. nothing else, as you 72. insigne videlicet tunc himself the small fama contracta
may see, than the high- temporis Meldunum castrum reputation
esteemed camp of Melun, [Meliduni castrum], 86. little by little would be 86. paulatim extingueretur.
73. also a royal seat. 73. & Sedem Regiam. extinguished.
74. My aforesaid master got 74. Præsensit hoc prædictus 87. When this was done, more 87. Hinc factum est, vt de me
wind of it Magister meus, presuming of myself than ampliùs ipse præsumens
75. and as far as he possibly 75. & quo longiùs posset ever,
could, attempted to remove scholas nostras à se 88. to the castle of Corbeil, 88. ad castrum Corbolij, quod
our schools from within his. removere conatus, which is nearer the city of Parisiacæ urbi vicinius est,
76. He used all means he could 76. quibus potuit modis Paris,
to secretly machinate latenter machinatus est; 89. the sooner the better, I 89. quantocyus Scholas nostras
77. in order that firstly I would 77. vt priusquàm à suis transferred our Schools, transferrem:
recede our schools from his recederem, Scholas 90. so that from here, you see 90. vt indè videlicet
own, nostras, why,

48 49
 ABEL ARD AND HELOISE
91. our importunity
[opportunity] could give
more frequent assaults of
disputes.
92. however, not a long time
has passed
93. when, seized by illness due
to overwork of study
94. I am compelled to
repatriate [to return to my
country of origin].
95. And for some years almost
remote from France,
96. I was all the more eagerly
sought out by those
interested in the method of
dialectics.
97. While a few years had
passed,
98. and I had long since
recovered from illness,
99. my Preceptor, this William,
Archdeacon of Paris,
100. his former status having
changed,
101. converted himself to
an order of the regular
clergy;
102. in this intention [[in his
mind]], as some told,
103. the more religious he
would be believed,
50
91. crebriores [frequentiores]
disputationis assultus
nostra daret importunitas
[opportunitas].
92. Non multo autem interiecto
tempore
93. ex immoderata studij
afflictione correptus
infirmitate
94. coactus sum repatriare [in
patriam revertere],
95. & per annos aliquot à
Francia quasi remotus,
96. quærebar ardentiùs ab ijs,
quos Dialectica sollicitabat
doctrina.
97. Elapsis autem paucis annis,
98. cùm ex infirmitate
jamdudum convaluissem,
99. Praeceptor meus ille
Guillelmus Parisiensis
Archidiaconus,
100. habitu pristino commutato
101. ad Regularium
Clericorum ordinem se
conuertit;
102. ea, vt referebant,
intentione [[mente]],
103. vt quò religiosior
crederetur,
ABOUT THE PERSECUTION FROM HIS MASTER WILLIAM
104. to a higher grade in the
Prelacy, he would be
promoted,
105. as it soon occurred:
106. he was made Bishop of
Châlons.
107. However, this dress of his
conversion
108. did withdraw {him} neither
from the Parisian city,
109. nor from the accustomed
study of philosophy.
110. And as soon as possible,
in the same Monastery,
111. where, for the sake of
religion he had taken
refuge,
112. he immediately has
practiced teaching publicly
as usual.
113. In those circumstances I
went back to him
114. to hear rhetoric from him.
115. Among our discussions,
I made various attempts
to modify his outdated
doctrine
116. concerning the Universals; 116. eius de Vniuersalibus
through most accessible
[[manifest and most
perspicuous]] debating of
arguments [[theories]],
51
104. ad maiorem Prælationis
gradum promoueretur,
105. sicut proximo contigit,
106. eo Catalaunensi Episcopo
facto.
107. Nec tamen hic suæ
conversionis habitus
108. aut ab vrbe Parisiaca,
109. aut à consueto Philosophiæ
studio eum reuocavit:
110. sed in ipso quoque
Monasterio,
111. ad quod se causa religionis
contulerat,
112. statim more solito publicas
exercuit Scholas.
113. Tum ego ad eum reuersus
114. ut ab ipso rethoricam
audirem,
115. inter cætera
disputationum nostrarum
conamina, antiquam
sententiam patentissimis
[[manifestis et maximè
perspicuis]] argumentorum
disputationibus
[[rationibus]] ipsum
commutare,
 ABEL ARD AND HELOISE
117. I forced him to demolish
completely.
118. There was also in that
theory of the common
relation of the Universals
119. that the same whole thing
essentially
120. at the same time would
exist in all particular
individuals;
121. in none of them would
there be any difference in
the essence,
122. but only diversity in the
multitude of accidents.
123. Likewise, he has corrected
that personal theory
124. so that hence, of this one
thing not essentially,
125. but individually
[indifferently] it would be
said.55
126. And because among
Dialecticians, precisely
in this issue of the
Universals, the principal
question is always this one,
127. and so great that this,
even Porphyry in his
Isagoge,
128. whilst he wrote about
the Universals, could not
presume to define,
129. saying: “Truly, this kind of
business is too complex.”
52
117. imò destruere compuli.
118. Erat autem in ea
sententia de communitate
Vniuersalium,
119. vt eandem essentialiter
rem totam
120. simul singulis suis inesse
astrueret indiuiduis;
121. quorum quidem nulla
esset in essentia diuersitas,
122. sed sola multitudine
accidentium varietas.
123. Sic autem istam suam
correxit sententiam,
124. vt deinceps rem eandem
non essentialiter,
125. sed indiuidualiter
[indifferenter] diceret.
126. Et quoniam de
Vniuersalibus in hoc ipso
præcipua semper est apud
Dialecticos quæstio,
127. ac tanta vt eam Porphyrius
quoque in Isagogis suis,
128. cùm de Vniuersalibus
scriberet diffinire non
præsumeret,
129. dicens: Altissimum enim
est huiusmodi negocium.
ABOUT THE PERSECUTION FROM HIS MASTER WILLIAM
130. Although he (William) 130. Cùm hanc ille correxisset
would have [had] corrected [correxerit] coactus
that theory, he would have dimisisset [dimiserit]
been forced to give it up sententiam,
[he would give it up].
131. His course devolved in 131. in tantam lectio eius
such neglect deuoluta est negligentiam,
132. that they yet would hardly 132. vt jam ad [cætera
have been admitted Dialecticae] Dialecticæ
lessons on Dialectics [on lectionem vix
any points of Dialectics]: admitteretur:
133. as if the whole sum of 133. quasi in hac scilicet de
his art consisted namely Vniuersalibus sententia
on that theory of the tota huius artis consisteret
Universals. summa.
134. From then on, our 134. Hinc tantum roboris &
teaching received so much auctoritatis nostra suscepit
force and credit disciplina,
135. that those who before 135. vt ij, qui antea
passionately adhered to vehementiùs Magistro illi
our Master’s opinion nostro adhærebant,
136. and maximal bedeviled 136. & maximè nostram
our theory, infestabant doctrinam,
137. dashed to our schools; 137. ad nostras convolarent
Scholas;
138. and even who had 138. & ipse, qui in Scholis
succeeded to our Master, Parisiacæ Sedis Magistro
in the Schools of the nostro successerat, locum
Parisian seat offered me mihi suum offerret,
his chair,
139. so he would entrust 139. vt ibidem cum cæteris
himself with others to our nostro se traderet
teaching at that place magisterio,
53
 ABEL ARD AND HELOISE
140. where before, this
Master, his and ours, had
flourished.
141. Therefore, a few days after
I was there directing the
study of Dialectics.
142. How much envy started to
consume
143. and how much pain burn
within our Master, it is not
easy to express.
144. Not sustaining the
violence of the disgrace
endured all day,
145. he stealthily attacked me
then in order to also put
me aside.
146. And, as he had nothing to
openly oppose against me,
147. he attempted to force him
out of the Schools,
148. charged with the worst
crimes,
149. he who had conceded me
his chair
150. by putting in charge
[to the office] [[by
establishing]] some other
rival of mine.
151. Then I went back to Melun
where I set up our schools
like before.
152. And the more manifestly
his envy persecuted me,
54
140. vbi antea suus ille & noster
Magister floruerat.
141. Paucis itaque diebus ibi
me Studium Dialecticæ
regente,
142. quanta invidia tabescere,
143. quanto dolore æstuare
cœperit Magister noster,
non est facile exprimere.
144. Nec conceptæ miseriæ
æstum diu sustinens,
145. callidè aggressus est me
etiam tunc remouere.
146. Et quia in me quod apertè
ageret non habebat,
147. ei Scholas auferre molitus
est,
148. turpissimis objectis
criminibus,
149. qui mihi suum concesserat
Magisterium,
150. alio quodam æmulo meo
in locum [ad officium]
[[eius constituto]] eius
substituto
151. Tunc ego Meledunum
[Melidunum] reuersus,
Scholas ibi nostras, sicut
antea, constitui:
152. & quantò manifestiùs eius
me persequebatur inuidia,
ABOUT THE PERSECUTION FROM HIS MASTER WILLIAM
153. the more largely he
conferred me authority.
154. Incidentally, something
poetic: Jealousy seeks the
heights; winds blow over the
highest.
155. Not too long afterward,
156. as this one realized that
nearly all [separate] pupils
157. would much hesitate over
his religious disposition,
158. and mutterer sharply
about his conversion,
159. since he had obviously
withdrawn only a little
from civil life
160. he has transferred himself
and the group of brethren
with his schools
161. to a certain farmhouse
remote from the city.
162. Without delay I return
from Melun to Paris
163. hoping for peace with him
in the future.
164. But because, as we have
said, our place
165. he has ordered be
occupied by our rival,
166. I have established the
stronghold of our schools
outside the city on Mount
Sainte-Geneviève,
55
153. tantò mihi auctoritatis
ampliùs conferebat,
154. juxta illud Poëticum,
Summa petit livor, perflant
altissima venti.
155. Non multo autem post,
156. cùm ille intelligeret
ferè omnes discipulos
[discretos]
157. de religione eius
plurimum hæsitare,
158. & de conuersione ipsius
vehementer susurrare,
159. quòd videlicet à civitate
minimè recessisset,
160. transtulit se &
Conventiculum fratrum
cum Scholis suis
161. ad villam quandam ab
urbe remotam.
162. Statimque ego Meliduno
Parisius redij,
163. pacem ab illo vlteriùs
sperans.,
164. Sed quia, vt diximus,
locum nostrum
165. ab æmulo nostro fecerat
occupari,
166. extra ciuitatem in monte
S. Genouefæ, Scholarum
nostrarum castra posui;
 ABEL ARD AND HELOISE ABOUT THE PERSECUTION FROM HIS MASTER WILLIAM

167. as laying siege to that one 167. quasi eum obsessurus, 178. almost as if despairing of 178. quasi iam vlteriùs de
who had occupied our qui locum occupaverat further worldly fame, mundana desperans
place. nostrum. gloria,
168. Hearing that, our 168. Quo audito, Magister 179. himself also converted 179. ipse quoque [[ad vitam se
Master went barefacedly noster statim ad vrbem [[ left this life]] [was recepit]] ad Monasticam
immediately back to the impudenter [[fronte compelled] to the conversus [compulsus] est
city [[loosing all sense of perfrictâ]] rediens, monastic life. vitam.
shame]], 180. In reality, our Master back 180. Post reditum verò Magistri
169. took back the schools 169. Scholas quas tunc habere to the city, nostri ad vrbem,
which he still could have poterat, 181. what conflicts during the 181. quos conflictus
kept debates, our pupils both disputationum Scholares
170. and the little group of 170. & Conventiculum fratrum with himself nostri, tam cum ipso,
brothers to the former ad pristinum reduxit 182. than with his disciples, 182. quàm cum discipulis eius
monastery, Monasterium, would have held, habuerint,
171. almost as if the soldier 171. quasi militem suum, 183. and what results fortune 183. & quos fortuna euentus in
who served him had to be quem deserverat had given us in those tilts his bellis dederit nostris,
delivered [dismissed] from [dimiserat], ab obsidione [[skirmishes, after which [[refugis velitationibus
our beleaguerment. nostra liberaturus. they took refuge among Parthicis]]
172. Actually, wanting to be 172. Verùm, cùm illi prodesse the Parthes]];
useful to him, he was most intenderet, maximè 184. in them above all to 184. imò mihi ipsi in eis,
harmful. nocuit. myself,
173. In fact, in the past, this 173. Ille quippe antea aliquos 185. since a longtime, the thing 185. te quoque res ipsa
one had a few disciples, habebat qualescumque itself has also taught you. jamdudum edocuit.
discipulos, 186. Speaking without passion 186. Illud verò Aiacis, vt
174. mainly because of the 174. maximè propter lectionem it may be true what Ajax temperantiùs loquar,
course [lessons on [lectiones Prisciani, in 187. so audaciously expressed: 187. & audacter proferam,
Priscian] which he quibus] in qua plurimum … … … … If you want . . . . . . Si quæritis huius
believed to be worth a lot. valere credebatur. {to know} the fortune {the Fortunam pugnæ, non sum
175. But since the Master 175. Postquam autem Magister result} of this fight, I was not superatus ab illo.
arrived, he lost almost all advenit, omnes penitus overcome by that one.
of them, amisit, 188. Even if I would keep 188. Quòd si ego tacerem, res
176. and so, concerning the 176. & sic à regimine silence, the thing itself ipsa clamat,
conduct of schools, he was Scholarum cessare speaks
obliged to resign. compulsus est. 189. and indicates the end of 189. & ipsius rei finis indicat.
177. Not too long thereafter, 177. Nec post multum tempus, the thing itself.

56 57
 ABEL ARD AND HELOISE

190. Just when those things 190. Dum verò hæc agerentur,
Chapter T hree: CAP. III.
were happening,
How He Came to Master Quomodo Laudanum venit ad
191. my beloved mother Lucy 191. charissima mihi mater
Anselm of Laon. Magistrum ANSELMUM.
mea Lucia
192. compelled me to 192. repatriare me compulit.
repatriate. 201. Accordingly, I approached 201. Accessi igitur ad hunc
193. You understand that 193. Quæ videlicet this dotard senem,
194. after my father Berengar’s 194. post convuersionem 202. whose very prolonged 202. cui magis longæuus vsus,
conversion to the monastic Berengarij patris mei ad practice
way of life, professionem Monasticam, 203. more than intelligence 203. quàm ingenium
195. she disposed to do the 195. idem facere disponebat. 204. or memory, had procured 204. vel memoria nomen
same. a name. comparauerat.
196. That completed, I came 196. Quo completo, reuersus 205. If someone, uncertain 205. Ad quem si quis de aliqua
back to France, sum in Franciam, about any question, went to quæstione pulsandum
197. chiefly for further 197. maximè vt de Diuinitate him, pressuring, he came accederet incertus,
learning about Divinity, addiscerem, back more uncertain. redibat incertior.
198.while [since] the often 198. quando [quoniam] iam 206. Admirable he was to the 206. Mirabilis quidem in oculis
mentioned William, our sæpefatus Magister noster eyes of those who were erat auscultantium,
Master, was prevailing in Guillelmus in Episcopatu listening,
the bishopric of Châlons. Catalaunensi pollebat. 207. but null and void to those 207. sed nullus in conspectu
199. Moreover, in this matter, 199. In hac autem lectione who were questioning quæstionantium
his Master, Magister eius [[who were discussing [[quæstiones
200. Anselm of Laon held then, 200. Anselmus Laudunensis questions]]. discutientium]].
since an antiquity, the maximam ex antiquitate 208. He had an admirable 208. Verborum vsum habebat
greatest authority. auctoritatem tunc tenebat. practice of words, mirabilem,
209. but their meaning was 209. sed sensu contemptibilem
contemptible [[hollow]] [[vilem]], & ratione
and devoid of reason. vacuum.
210. When he would kindle 210. Cùm ignem accenderet,
a fire, smoke filled his domum suam fumo
house, but no light shone. implebat, non luce
illustrabat.
211. His tree, full of leaves, to 211. Arbor eius tota in foliis
those who contemplate aspicientibus à longe
from far, was seen conspicua videbatur,
conspicuous,

58 59
 ABEL ARD AND HELOISE HOW HE CAME TO MASTER ANSELM OF L AON

212. but to those who come 212. sed propinquantibus, 229. Hence they were also 229. Proinde illum quoque
closer, moving him secretly aduersum me latenter
213. and observe more 213. & diligentiùs intuentibus against me; commouentes,
carefully, it was found infructuosa reperiebatur. 230. by evil insinuations; they 230. prauis suggestionibus ei
unfruitful. did so that they made me me inuidiosum fecerunt.
214. Therefore while I would 214. Ad hanc itaque cùm jealous of him.
have acceded to it and accessissem vt fructum 231. It also happened one day 231. Accidit autem quadam
henceforth collected the indè colligerem, that after some collations die, vt post aliquas
fruit, between sentences we, the sententiarum collationes,
215. I have understood that it 215. deprehendi illam esse students were mutually nos Scholares inuicem
was the fig tree ficulneam joking. iocaremur.
216. that the Lord has cursed, 216. cui maledixit Dominus, 232. At one moment, as 232. Vbi cùm me quidam
217. or that old oak, which 217. seu illam veterem somebody
quercum, cui 233. interrogated me, by 233. animo intentantis
218. Lucan compares to 218. Pompeium Lucanus provocation, interrogavisset
Pompey, saying: comparat, dicens, 234. what for me the lecture 234. quid mihi de diuinorum
219. … it stands, shadow of a big 219. … Stat, magni nominis of the divine books lectione Librorum
name, umbra represented, videretur,
220. such as a lofty oak in a 220. Qualis frugifero quercus 235. who had not yet studied 235. qui nondum nisi in
fruitful field. sublimis in agro. but Physics [[philosophy]] Physicis [[philosophicis]]
221. Consequently, ascertained 221. Hoc igitur comperto, studueram:
of that, 236. I answered: 236. respondi
222. not several days 222. non multis diebus 237. A most healthy study 237. saluberrimum quidem
223. I lain down idle in his 223. in vmbra eius ociosus would be this learning, huius lectionis esse
shadow. iacui. studium
224. Truly, as more and more 224. Paulatim verò me iam 238. where the salvation of the 238. vbi salus animæ
rarely rariùs soul is learned, cognoscitur,
225. I was approaching his 225. ad lectiones eius 239. but it strongly surprises 239. sed me vehementer mirari,
lessons, accedente, me,
226. some then, among his 226. quidam tunc inter 240. that to those who are 240. quòd his qui literati sunt,
eminent disciples discipulos eius eminentes literati,
227. supported it harshly; 227. grauiter id ferebant, 241. to understand the 241. ad expositiones
228. I would have been made 228. quasi tanti Magistri explanations of the Holy Sanctorum intelligendas,
nearly the despiser of such contemptor fierem. Books,
a great Master.

60 61
 ABEL ARD AND HELOISE
242. their own writings or
glosses may not suffice
[[do not suffice]],
243. so that, of course, they
would need other teaching
(or master).
244. Many were laughing
245. who were present, asking
whether I could do that
246. and would presume to
undertake what they have
required.
247. I answered that I,
248. if they wanted to test it,
would be ready.
249. Then together jeering
[exclaiming]
250. and laughing the more,
251. Certainly, they say,
252. and we agree.
253. Go and look, I say
[therefore]
254. and [you] bring us
255. the exposer of some
unusual [sacrosanct]
Scripture,
256. and we will prove what you
send forth.
257. And all agreed
258. on a most obscure
prophecy of Ezekiel.
259. Therefore, the expositor
having been accepted,
260. at once, the day after
62
242. ipsa eorum scripta vel
glossæ non sufficiant
[[sufficiunt]],
243. vt alio scilicet non egeant
magisterio [magistro].
244. Irridentes plurimi
245. qui aderant, an hoc ego
possem
246. & aggredi præsumerem,
requisierunt.
247. Respondi me
248. id si vellent experiri
paratum esse.
249. Tunc conclamantes
[inclamantes]
250. & ampliùs irridentes,
251. Certè, inquiunt,
252. & nos assentimus.
253. Quæratur, inquam
[itaque]
254. & tradatur nobis [vobis]
255. expositor alicuius
inusitatæ Scripturæ,
[[sacrosanctæ]]
256. & probemus quod vos
promittitis.
257. Et consenserunt omnes
258. in obscurissima Ezechielis
Prophetia.
259. Assumpto itaque
expositore
260. statim in crastino
HOW HE CAME TO MASTER ANSELM OF L AON
261. I invited them to the
lesson.
262. Those, hesitantly, giving
me advice
263. said: in a thing of so much
size do not proceed in
haste,
264. but take a longer time for
the exposition,
265. carefully examining and
confirming;
266. I, inexpert in this should
be vigilant.
267. Yet, outraged, I answered:
268. “It is not my custom
269. to proceed by routine,
270. but by reasoning”
271. and I added:
272. “Or I have to thoroughly
give up,
273. or, according to my
decision,
274. they would not delay to
come to the lesson.”
275. And indeed, at our first
lesson,
276. a few were then present
277. because it would have
seemed foolish to all that I
would go so far
278. —quasi inexperienced
[inexpert] in the lesson of
sacred things—
63
261. eos ad lectionem inuitaui.
262. Qui inuito mihi consilium
dantes,
263. dicebant ad rem tantam
non esse properandum,
264. sed diutiùs in expositione
265. rimanda & firmanda
266. mihi hanc inexperto
vigilandum.
267. Indignatus autem
respondi
268. non esse meæ
consuetudinis
269. per vsum proficere
270. sed per ingenium:
271. atque adieci
272. vel me penitus desiturum
esse,
273. vel eos pro arbitrio meo
274. ad lectionem accedere non
differre.
275. Et primæ quidem lectioni
nostræ
276. pauci tunc interfuere,
277. quòd ridiculum omnibus
videretur me adhuc
278. quasi penitus sacræ
lectionis expertem
[inexpertum]
 ABEL ARD AND HELOISE

279. as to undertake it so 279. id tam properè aggredi.

Chapter Four: CAP. IV.
speedily.
About H is Persecution De persecutione Magistri
280. However to all who had 280. Omnibus tamen qui
from Master Anselm. ANSELMI in eum.
been present, affuerunt
281. the lesson appeared so 281. intantùm lectio illa grata
much acceptable extitit, 294. Therefore, from then on, 294. Hinc itaque prædictus
282. that they extolled it with 282. vt eam singulari præconio the foresaid old man, senex
singular advertising extollerent, 295. violently infuriated by 295. vehementi commotus
283. and compelled me to 283. & me secundum hunc envy invidia,
continue in the same style nostræ lectionis tenorem 296. and the persuasions of 296. & quorumdam
as was our lesson those persuasionibus
284. commenting 284. ad glosandum 297. who already were against 297. iam adversum me,
[[explaining]] upon that. [[explicandum]] me,
compellerent. 298. as I remembered above 298. vt suprà memini,
285. Having heard this, those 285. Quo quidem audito, 299. [[from this instant]] since
299. [[ex illo temporis
286. who had not participated 286. ij qui non interfuerant then stimulated, articulo]] extunc
287. begun with the second 287. cœperunt ad secundam & stimulatus;
and third lesson; tertiam lectionem 300. started to persecute me, 300. non minus in sacra
288. they vied eagerly to accede 288. certatim accederé not less about the lesson lectione me persequi
[to reach or run], [contendere, vel on the Sacred Texts cœpit,
concurrere], 301. than previously our 301. quàm antea Guillelmus
289. and all together, 289. & omnes pariter William about philosophy. noster in Philosophia.
290. to the glosses 290. de transcribendis 302. There were also then, 302. Erant autem tunc
[[explanations]] to be [[explicationibus]] glosis, 303. in the Schools of this 303. in Scholis huius senis
transcribed, oldster,
291. that I started with on the 291. quas prima die 304. two, who were regarded 304. duo, qui cæteris
first day incœperam, prominent above the præminere videbantur,
292. from their very beginning, 292. in ipso eorum initio others:
293. were most concerned. 293. plurimum solliciti esse. 305. namely Alberic from 305. Albericus scilicet
Reims Remensis,
306. and Loculph the Lombard 306. & Loculphus Lombardus
[or Lotulf, but for Otho [Lotulfus: sed Othoni
von Freisingen Leutaldus Freisinghensi Leutaldus
of Novarra], Novariensis];

64 65
 ABEL ARD AND HELOISE
307. who, the more
presumptuous they were
upon themselves [[thought
themselves better]],
308. the more were inflamed
against me.
309. Therefore through their
suggestions,
310. as it was discovered later
on,
311. this highly perturbed old
man
312. impudently [[by
imprudence]] forbid
me the started work of
explanation,
313. under his directorship, in
the place he for so long
occupied.
314. He based his opinion, you
see, on the fact
315. that if, per adventure, in
that work, anything
316. I should write by mistake,
317. which is quite possible, so
untrained I was in that
field,
318. it would be credited
[[attributed]] to him.
319. When that reached the
ears of the pupils,
320. they were shaken-up by the
enormous unbecoming,
321. and so evident calumny
out of envy
66
ABOUT HIS PERSECUTION FROM MASTER ANSELM
307. qui quanto de se maiora 322. that had hitherto never 322. quæ nemini vnquam
præsumebant [[meliora [[previously]] befallen [[anteà]] vlteriùs
cogitaverunt]], anybody. acciderat.
323. This, the more manifest it 323. Quæ quantò manifestior,
308. ampliùs aduersum me was, the more honorable it tantò mihi honorabilior
accendebantur. appeared to me, extitit,
309. Horum itaque maximè 324. so that, in persecuting he 324. & persequendo
suggestionibus, made me [persecuted] the [persecutum]
310. sicut postmodum more glorious. gloriosiorem effecit.
deprehensum est,
311. senex ille perturbatus
312. impudenter
[[imprudentia]] mihi
interdixit incœptum
glosandi opus
313. in loco Magisterij sui
ampliùs exercere.
314. Hanc videlicet causam
prætendens,
315. ne si forte in illo opere
aliquid
316. per errorem scriberem,
317. vtpote rudis adhuc in hoc
studio,
318. ei deputaretur
[[attribueretur]].
319. Quod cùm ad aures
Scholarium peruenisset,
320. maxima commoti sunt
indigna
321. super tam manifesta
liuoris calumnia,
67
 Chapter Five:
How, Back in Paris, He
Completed the Glosses,
which He Had Begun to
Deliver in Laon.
325. Thus, after a few days,
326. back in Paris,
327. of the schools once
allocated and offered me,
328. from where at the start I
had been expelled,
329. I peacefully took
possession for some years.
330. And there, at the very
beginning of the Schools,
right away, I applied to
complete those glosses
[[explanations]] of
Ezekiel I started in Laon.
331. They were so welcome
[[pleasing]] to those who
frequented the lessons,
332. that they would have
believed I had already
acquired no less ease
[glory] in the sacred
teaching
333. than they had seen in
Philosophical things.
334. Whence, in the study of
both {philosophy and
Sacred Texts}, our Schools
multiplied tremendously;
69
CAP. V.
Quomodo reversus
Parisius glosas suas, quas
Lauduni legere cœperat,
consummauit.
325. Post paucos itaque dies
326. Parisius reuersus,
327. Scholas mihi iamdudum
destinatas atque oblatas,
328. vnde primò fueram
expulsus,
329. annis aliquibus quietè
possedi;
330. atque ibi in ipso statim
Scholarum initio glosas
[[explicationes]] illas
Ezechielis, quas Lauduni
incœperam, consummare
studui.
331. Quæ quidem adeò
legentibus acceptabiles
[[gratæ]] fuerunt,
332. vt me non minorem
gratiam [gloriam] in
sacra lectione adeptum
iam crederent,
333. quàm in Philosophica
viderant.
334. Vnde vtriusque lectionis
studio Scholæ nostræ
vehementer multiplicatæ
 ABEL ARD AND HELOISE
335. how many resources in
money for me,
336. how much celebrity they
would prepare,
337. the fame could not escape
you, either.
338. But since prosperity always
puffs up fools,
339. and worldly tranquility
cuts the energy of the
mind,
340. and, through carnal
[[slack]] enticements,
easily breaks it down;
341. whereas I would yet
estimate myself the sole
[superior] Philosopher in
the world,
342. and would fear no further
disturbance,
343. I have begun to release
the brakes of libido,
344. I, who had lived before
most continently.
345. And where I had most
contributed in Philosophy
or in the sacred learning,
346. the more I drew back from
Philosophy and Divine
lectures by the impurity of
life.
347. In fact, it is established
that Philosophers,
70
335. quanta mihi de pecunia
lucra,
336. quantam gloriam
compararent,
337. ex fama te quoque latere
non potuit.
338. Sed quoniam prosperitas
stultos semper inflat,
339. & mundana tranquillitas
vigorem eneruat animi,
340. & per carnales
[[mollissimas]] illecebras
facilè resoluit:
341. cùm iam me solum
in mundo superesse
[superiorem]
Philosophum æstimarem,
342. nec vllam vlteriùs
inquietationem
formidarem,
343. frena libidini cœpi laxare,
344. qui antea vixeram
continentissimè.
345. Et quò ampliùs in
Philosophia vel sacra
lectione profeceram,
346. ampliùs à Philosophis &
Diuinis immunditia vitæ
recedebam.
347. Constat quippe
Philosophos,
H O W, B A C K I N P A R I S , H E C O M P L E T E D T H E G L O S S E S ,
WHICH HE HAD BEGUN TO DELIVER IN L AON
348. and not to speak of
the Divine, i. e. those
who are attentive to the
exhortations of the holy
lessons,
349. had most prevailed
through the beauty of
continence.
350. While then, wholly with
pride
351. and lust I would be
afflicted,
352. the divine grace has
provided me remedy for
both diseases —despite
myself—
353. first concerning lust,
354. and then pride.
355. For lust, depriving me of
those things with which I
exercised it.
356. For pride, verily, that was
born principally out of my
knowledge of letters;
357. hereupon, that from the
Apostle: “Science puffeth
up.”
358. I had to be humiliated by
the combustion of that
book in which I put all my
glory,
359. Now, for both histories of
the thing, as in reality,
71
348. nedum Diuinos, id
est sacræ lectionis
exhortationibus intentos,
349. continentiæ decore
maximè polluisse.
350. Cùm igitur totus in
superbia
351. atque luxuria laborarem,
352. utriusque morbi
remedium divina mihi
gratia, licèt nolenti,
contulit;
353. ac primo luxuriæ,
354. deinde superbiæ.
355. Luxuriæ quidem his me
privando quibus hanc
exercebam.
356. Superbiæ verò, quæ mihi
ex litterarum maximè
scientia nascebatur,
357. iuxta illud Apostoli,
Scientia inflat:
358. illius libri, quo maximè
gloriabar, combustione
me humiliando.
359. Cuius nunc rei vtramque
historiam verius
 ABEL ARD AND HELOISE
360. out of the thing itself, and
not by hearsay, I want you
to know,
361. in the [[true]] order
by which they have
proceeded.
362. Wherefore, because the
dirtiness of the whores I
always found repugnant,
363. and, on one hand from the
engagement and, on the
other, from the assiduity of
school studies, I held back
from the frequentation of
gentlewomen;
364. from the conversation
[business] with laics I was
not much acquainted,
either.
365. Too bad for me, as it is
said,
366. the deluding fate
367. found a more appropriate
opportunity
368. to more easily topple me
down from the summit of
sublimity.
369. Much more than that,
most insolent,
370. not remembering the
received grace, either;
371. humiliated, the divine
piety would seek to avenge
herself
72
360. ex ipsa re quàm ex auditu
cognoscere te volo,
361. ordine [[vero]] quidem
quo processerunt.
362. Quia igitur scortorum
immunditiam semper
abhorrebam,
363. & ab excess &
frequentatione nobilium
feminarum studij scholaris
assiduitate reuocabar
364. nec laicarum
conuersationem
[commercium] multum
noueram;
365. praua mihi, vt dicitur,
366. fortuna blandiens
367. commodiorem nacta est
occasionem,
368. qua me faciliùs de
sublimitatis huius fastigio
prosterneret:
369. imò superbissimum,
370. nec acceptæ gratiæ
memorem
371. diuina pietas humiliatum
sibi vendicaret.
Chapter Six:
How, Falling in Love With
Heloise Gave Rise to
Injury of His Mind as Well
as to His Body.
372. There was indeed in the
same city of Paris a certain
young adolescent
373. Heloise by name,
374. niece of a certain Canon
375. who was called Fulbert,
376. who the more he doted on
her,
377. the more carefully he
studied to further the
science of letters in
everything he could.
378. She, as per outward
appearance, was not the
lowest;
379. for the wealth in letters,
she was supreme.
380. As a matter of fact, this
good, namely the science
of letters,
381. which is rarer in women
382. most recommended the
young girl,
383. and made her most
renowned in the whole
realm.
73
CAP. VI.
Quomodo in amorem
Heloissæ lapsus vulnus inde
tam mentis quàm corporis
traxit.
372. Erat quippe in ipsa ciuitate
Parisius adolescentula
quædam
373. nomine Heloissa,
374. neptis Canonici cuiusdam,
375. qui Fulbertus vocabatur,
376. qui eam quantò ampliùs
diligebat,
377. tantò diligentiùs in
omnem quam poterat
scientiam litterarum
promoueri studuerat.
378. Quæ cum per faciem non
esset infima,
379. per abundantiam
litterarum erat suprema.
380. Nam quò bonum hoc,
litteratoriæ scilicet
scientiæ,
381. in mulieribus est rarius:
382. eò ampliùs puellam
commendabat,
383. & in toto regno
nominatissimam fecerat.
 ABEL ARD AND HELOISE H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY

384. Accordingly, that one,
everything that usually
entices lovers having been
examined,
385. I judged more appropriate
386. to bind [[attract]] in love
with me,
387. and I have believed it was
possible for me [to do] in
the easiest way.
388. In fact, my name was so
famous then,
389. and I was outstanding, in
both youth and beauty,
390. so that among whatever
women who would be
deemed worthy of our
love, I would fear to be
rebuked by none.
391. So that I have believed this
girl would be the more
easily about to agree with
me,
392. the more I had known,
she, on the one hand,
possessed; on the other
hand cherished the
science of letters.
393. Even if we would be
absent, through letters by
messenger we could be
alternatively present,
384. Hanc igitur omnibus 394. not to mention that most
circumspectis quæ of the time, writing is
amantes allicere solent, more audacious than
holding a conversation;
385. commodiorem censui 395. and so we would always
386. in amorem mihi copulare be together for delightful
[[attrahere]], conversations.
387. & me id facillimè credidi 396. Therefore, in that young
posse [facere]. teenager
397. totally in fire with love,
388. Tanti quippe tunc nominis 398. I have sought the occasion
eram, by which
389. & iuventutis & formæ 399. I would, on the one hand,
gratia præeminebam, make her familiar to me,
390. vt quamcumque through domestic and
feminarum nostro daily conversation,
dignarer amore, nullam 400. and on the other, more
vererer repulsam. easily bring to agreement.
401. In order that this could be
391. Tantò autem faciliùs done,
hanc mihi puellam 402. I managed with the
consensuram credidi, foretold girl’s uncle
403. —some friends of him
392. quantò ampliùs ea intervening—
literarum scientiam 404. how far I in his house,
& habere & diligere
noueram, 405. which was near our
schools,
393. nosque etiam absentes 406. —under any price
scriptis internuntijs he would fix for the
inuicem liceret management—he would
præsentare, accommodate me.
407. Pretexting [[simulating]], 407. Hanc videlicet occasionem
isn’t it, this opportunity
408. that our study
394. & pleraque audaciùs
scribere quàm colloqui;
395. & sic semper iocundis
interesse colloquiis.
396. In huius itaque
adolescentulæ
397. amorem totus inflammatus,
398. occasionem quæsivi qua
399. eam mihi domestica &
quotidiana conuersatione
familiarem efficerem,
400. & faciliùs ad consensum
traherem.
401. Quod quidem vt fieret,
402. egi cum prædicto puellæ
auunculo
403. quibusdam ipsius amicis
interuenientibus,
404. quatenus me in domum
suam,
405. quæ Scholis nostris
proxima erat,
406. sub quocumque
procurationis pretio
susciperet.
prætendens [[simulans]],
408. quòd studium nostrum

74 75
 ABEL ARD AND HELOISE
409. would be most hampered
[[hindered]] by the
domestic care of our
family
410. and the excessive costs
would burden me too
much.
411. For his part, he was
exceedingly wanton.56
412. Nevertheless, concerning
his niece,
413. in order that she would
always largely progress in
the learning of letters,
414. most anxious.
415. On these two points, I
easily gained his consent,
416. and what I wanted I have
obtained
417. because this guy, but look
at this,
418. first remained totally fixed
on money,
419. and second, would have
believed that his niece,
420. from our instruction
421. would have been about to
perceive anything.
422. Thereupon, having
vehemently beseeched me,
423. beyond what I would have
presumed to expect,
424. he acceded to my wishes,
425. and promoted love in
76
409. domestica nostræ familiæ
cura plurimum pæpediret
[[impediret]],
410. & impensa nimia nimium
me grauaret.
411. Erat autem cupidus ille
valde,
412. atque erga neptim suam,
413. vt ampliùs semper in
doctrinam proficeret
literatoriam,
414. plurimùm studiosus.
415. Quibus duobus facilè eius
assensum assecutus sum,
416. & quod obtabam obtinui;
417. cùm ille videlicet
418. & ad pecuniam totus
inhiaret,
419. & neptim suam
420. ex doctrina nostra
421. aliquid percepturam
crederet.
422. Super quo vehementer me
deprecatus,
423. supra quam sperare
præsumerem
424. votis meis accessit,
425. & amori consuluit:
H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY
426. committing her all, if you
see what I mean, to our
direction,
427. so that each time I’ll be
back from the Schools and
would be vacant,
428. as well by day than by
night,
429. I would apply myself she
be taught,
430. and if I would feel her
negligent,
431. I should constrain her
severely.
432. Assuredly, in such a thing
433. so much simplicity from
his part
434. left me highly amazed;
435. for my part, I became not
less stupefied than
436. if a tender lamb would
have been committed to a
ravenous wolf.
437. He, when he would deliver
her to me not only for
learning
438. but also, properly
speaking, for violently
constraining her;
439. what else did he,
440. if not give full license to
my vows57
441. and offer an opportunity,
442. even if we wouldn’t have
wanted to;
77
426. eam videlicet totam nostro
Magisterio committens,
427. vt quoties mihi a Scholis
reuerso vacaret,
428. tam in die quàm in nocte,
429. ei docendæ operam
darem,
430. & eam si neglegentem
sentirem
431. vehementer
constringerem.
432. In qua re quidem
433. quanta eius simplicitas
esset
434. vehementer admiratus,
435. non minus apud me
obstupui quàm
436. si agnam teneram
famelico lupo
committeret.
437. Qui cùm eam mihi non
solum docendam,
438. verumetiam vehementer
constringendam traderet;
439. quid aliud agebat,
440. quàm vt votis meis
licentiam penitus daret,
441. & occasionem,
442. etiam si nollemus,
offerret;
 ABEL ARD AND HELOISE H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY

443. in case I could obviously
not bend her by bluntness,
444. I would more easily by
threats and rods?
445. But there were two things
that especially pushed
him aside from any ugly
suspicion:
446. the love of the niece,58
needless to say,
447. and the previous fame of
my continence.
448. Need I say more?
449. First we are jointed
together in one single
house,
450. soon after by mind.
451. Therefore, under the
guise of instruction,
452. we gave all our leisure
time to love,
453. and secret hideaways
[retreats]
454. that love chose,
455. and that the study of text
offered [[has brought]].
456. Accordingly, books open,
457. words were poured
forth more by love
than by reading text
(philosophy);
458. several were kisses, more
than sentences.
459. More often to the bosom
443. vt quam videlicet blanditiis
non possem,
444. minis & verberibus faciliùs
flecterem ?
445. Sed duo erant, quæ eum
maximè à turpi suspicione
revocabant,
446. amor videlicet neptis,
447. & continentiæ meæ fama
præterita.
448. Quid plura?
449. Primùm domo vna
coniungimur,
450. postmodum animo.
451. Sub occasione itaque
disciplinæ
452. amori penitus vacabamus,
453. & secretos regressus
[recessus],
454. quos amor optabat,
455. studium lectionis offerebat
[[obtulit]].
456. Apertis itaque libris,
457. plura de amore quàm de
lectione [[philosophiâ]]
verba se ingerebant,
458. plura erant oscula quàm
sententiæ.
459. Sæpius ad sinus
460. than to the books hands
led,
461. love reflected itself in the
eyes more often
462. than the lesson directed to
what was written.
463. Not to mention that, for
having less suspicion,
464. love gave lashes at times;
465. not madness; kindness;
466. not anger;
467. they would exceed
[[surpass]] the sweetness
of any unction.
468. What from then on?
469. No stage of love is omitted
by cupid-struck people,
470. and if something unusual
471. love could imagine, it is
added.
472. And the less expert [[less
frequent]] we had been in
those delights,
473. the more fervidly we
insisted on them,
474. and the less they turned
into loathing.
475. And while the more
extensively that pleasure
had occupied me,
476. the less I was able to have 476. minus Philosophiæ vacare
time for philosophy
477. and dedicate to Schools. 477. & Scholis operam dare.
460. quàm ad libros
reducebantur manus:
461. crebriùs oculos amor in se
reflectebat
462. quàm lectio in scripturam
dirigebat.
463. Quòq; minus suspicionis
haberemus,
464. verbera quandoq; dabat
amor,
465. non furor; gratia,
466. non ira,
467. quæ omnium vngentorum
suauitatem transcenderent
[[exuperabant]].
468. Quid denique?
469. nullus à cupidis
intermissus est gradus
amoris,
470. & si quid insolitum
471. amor excogitare potuit,
est additum.
472. Et quò minùs
[[infrequentiùs]] ista
fueramus experti gaudia,
473. ardentiùs illis
insistebamus,
474. & minus in fastidium
vertebantur.
475. Et quò me ampliùs hæc
voluptas occupauerat,
poteram,

78 79
 ABEL ARD AND HELOISE
478. It was extremely irksome
to me [[Ah! How
disgusting to me!]] to
proceed to the Schools,
479. or to stay there;
480. and, equally, on one hand,
wearisome [[and most
displeasing]]
481. when I had to maintain
[[consecrate]] vigils to love
during the night,
482. and, on the other hand,
study during the day.
483. Furthermore, the lessons
had then something
neglectful and luke-warm,
484. so that already nothing
out of genius
485. I would proffer, but all out
of routine.
486. No more would I be
declaimer of original
breakthroughs,
487. and if it would be allowed
to find
488. any poem, it would be
love songs [[bushes and
thorns]]
489. and not secrets of
philosophy.
490. Of these songs, still
almost all, until now,
491. as you yourself know, are
often repeated and sung at
many places,
80
H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY
478. Tædiosum [[eheu quoties 492. by those who chiefly 492. ab his maximè quos vita
me tædebat]] mihi entertain the same life simul oblectabat [similis
vehementer erat ad [have the same fun.] oblectat].
Scholas procedere, 493. Yet, how much sadness, 493. Quantam autem
479. vel in eis morari; mœstitiam,
480. pariter & laboriosum [[et 494. what groans, 494. quos gemitus,
plurimùm displicuit]], 495. what lamentations would 495. quæ lamenta nostri super
take up about that, our hoc Scholares assumerent,
481. cùm nocturnas amori pupils [[How many sighs [[quot suspira, hanc ob
vigilias, on this object, our tiros causam, nostri tyrones
had expressed from the ex imis pectoribus
482. & diurnas conservarem deepest of their chest.]] ducerent.]]
studio [[consecrarem]]. 496. when, as you may see, 496. vbi videlicet
483. Quem etiam ita 497. they had the presentiment 497. hanc animi mei
negligentem & tepidum of the occupation or occupationem, imò
lectio tunc habebat, rather the perturbation of perturbationem
484. vt iam nihil ex ingenio, my mind, præsenserunt,
498. is not easy either to 498. non est facile vel cogitare.
485. sed ex vsu cuncta cogitate.
proferrem: 499. Actually, a thing already 499. Paucos enim iam res
486. nec iam nisi recitator so manifest could ensnare tam manifesta decipere
pristinorum essem only a few, poterat,
inventorum, 500. yet no one else except him 500. ac neminem (credo)
487. & si qua inuenire liceret (credo) præter eum,
501. who, particularly 501. ad cuius ignominiam
488. carmina, essent amatoria, concerned by the maximè id spectabat;
[[dumi et Spinæ]] ignominy, observed it;
502. this one being of course 502. ipsum videlicet puellæ
489. non Philosophiæ secreta. the girl’s uncle. avunculum.
503. This, assuredly, 503. Cui quidem
490. Quorum etiam carminum 504. that, 59
504. hoc
plæraque adhuc in multis, 505. when it had been 505. cùm à nonnullis
491. sicut & ipse nosti, suggested more than once nonnumquam suggestum
frequentantur & by several people, fuisset,
decantantur regionibus, 506. he could not believe; 506. credere non poterat;
81
 ABEL ARD AND HELOISE H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY

507. on one hand, as 507. tum, vt suprà memini, 518. Oh! How much pain for 518. O quantus in hoc
mentioned above, the uncle when that is to cognoscendo dolor
508. on account of the 508. propter immoderatam suæ be recognized. auunculi!
immoderate friendship of neptis amicitiam: 519. In the separation, how 519. quantus in separatione
his niece; much pain for the lovers amantium dolor ipsorum!
509. and, on the other also, 509. tum etiam propter themselves!
on the account of the anteactæ vitæ meæ 520. How confused am I by 520. quanta sum erubescentia
acknowledged continence continentiam cognitam. shame! confusus!
of my former life.60 521. By how much grief am I 521. quanta contritione super
510. Truly, it is not easy 510. Non enim facile afflicted from the girl’s affliction puellæ sum
511. to suspect turpitude in 511. de his quos plurimùm torment! afflictus!
those we love best. diligimus, turpitudinem 522. How much fury of sorrow 522. quantos mœroris ipsa de
suspicamur. has she herself endured at verecundia mea substinuit
512. Neither that a dirty fleck 512. Nec in vehementi my shame! æstus!
of suspicion could be shed dilectione turpis suspicionis 523. No one lamented over 523. Neuter quod sibi, sed
upon a vehement love. labes potest inesse. himself, but over what had quod alteri contigerat
513. Hence these words from 513. Unde & illud est beati touched the other. querebatur.
Blessed Jerome in his Hieronymi in Epistola ad 524. None of us bewailed over 524. Neuter sua, sed alterius
Epistle to Sabinian: Sabinianum: his own annoyances, but plangebat incommoda.
514. “We are accustomed to be the 514. Solemus mala domus nostræ over those of the other.
last to know the bad things scire novissimi, ac liberorum 525. Contrary to the separation 525. Separatio autem hæc
from our home, as to ignore ac coniugum vitia, vicinis of the bodies, corporum
the vices of children and wife, canentibus ignorare. 526. the copulation 526. maxima erat copulatio
when neighbors are singing [[conjunction]] of the [[conjunctio]] animorum,
them.” minds was maximal.
515. “But be it known as last, in 515. Sed quod novissimè scitur, 527. And, on the one hand the 527. & negata sui copia
any event it is known, no vtique sciri quandoque denial of its fulfillment
matter when; contingit, 528. inflamed love more 528. amplius amorem
516. and what all have 516. & quod omnes deprehendunt, broadly, accendebat,
intercepted, is not easy to non est facile vnum latere. 529. and, on the other hand, 529. & verecundiæ transacta
hide from one.” the suffering of the shame iam passio
517. This is what also falls upon 517. Sic itaque pluribus having passed,
us, after several months euolutis mensibus & de 530. it made us more 530. Inuerecundiores
had passed. nobis accidit. shameless: reddebat:

82 83
 ABEL ARD AND HELOISE
531. the less the suffering of
shame appeared,61
532. the more expedient what
we did was seen.
533. Therefore, it happens to
us
534. what the poetical fable
relates about Mars and
Venus when caught.62
Heloise Is Now Sure To Be
Pregnant.63
535. However, not much later,
536. the girl ascertains herself
to have conceived,
537. and in the greatest
exultation
538. she has immediately
written me upon that,
539. taking counsel
540. as to what had to be done
of that,64
541. I would consider?
542. Therefore, one night,
543. her uncle absent,
544. as we had agreed upon,
545. I stealthily took her away
from the uncle’s house,
546. and to my country,
547. without delay,
548. I’ve made her pass.
549. Where, with my sister,
550. she has remained until
such time
551. as long as she would bear63
84
531. tantóque verecundiæ
minor extiterat passio,
532. quantò convenientior
videbatur actio.
533. Actum itaque in nobis est
534. quod in Marte & Venere
deprehensis Poëtica narrat
fabula.
Comperit se Heloissa
concepisse
535. Non multò autem post
536. puella se concepisse
comperit,
537. & cum summa exultatione
538. mihi super hoc illicò
scripsit,
539. consulens
540. quid de hoc ipse
faciendum
541. deliberarem.
542. Quadam itaque nocte,
543. auunculo eius absente,
544. sicut nos condixeramus,
545. eam de domo auunculi
furtim substuli,
546. & in patriam meam
547. sine mora
548. transmisi.
549. Vbi apud sororem meam
550. tamdiu conuersata
[[morata]] est,
551. donec pareret
H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY
552. a male 552. masculum
553. whom she has named 553. quem Astrolabium
Astrolabe.66 nominavuit.
554. Yet her uncle, 554. Auunculus autem eius
555. after his return 555. post ipsius recessum
556. almost turned [[driven]] 556. quasi in insaniam
to madness, conversus [[adactus]],
557. how much he boiled up in 557. quanto æstuaret dolore,
pain,
558. how much he has been 558. quanto afficeretur pudore,
affected by pudor!67
559. Nobody would have 559. nemo nisi experiendo
known, without cognosceret.
experience.
560. What he would also do 560. Quid autem in me ageret,
against me,
561. what traps he would set 561. quas mihi tenderet
against me, insidias
562. he ignored. 562. ignorabat.
563. If he would kill me 563. Si me interficeret
564. or cripple some part of my 564. seu in aliquo corpus
body, meum debilitaret,
565. he feared above all that 565. id potissimum metuebat
566. his most beloved niece 566. ne dilectissima neptis
567. would be mistreated in my 567. hoc in patria mea
country. plecteretur.
568. To take me in hand 568. Capere me
569. and to seize me against 569. & inuitum alicubi coercere
my will somewhere by nullatenus valebat,
no means would be
worthwhile,
570. especially because, on 570. maximè cùm ego mihi
that point, I would be super hoc plurimùm
most cautious; providerem,
85
 ABEL ARD AND HELOISE
571. on the other hand, if he
would be able or dare,
572. he would not hesitate to
attack very speedily.
573. At last I, in a sense being
compassionate of his
immoderate [[excessive]]
anxiety,68
574. and of the pain that love
had done,
575. and of the highest
betrayal, so to speak,
576. I violently accuse myself
and
577. fell into accord with the
man69 [[I have gained him
to my point of view]]
578. imploring and promising
579. whatsoever he would
himself set up thereupon
for amendment.
580. Asserting that no one would
be astonished to see it,
581. who had known by
experience the strength of
love,70
582. and what disaster, even on
the greatest men,
583. steadily, from the very
beginning of the human
race,
584. women would have
thrown,71
585. memory should have
retained [[in the memory
of mind]].
86
571. quòd eum, si valeret, vel
auderet,
572. citiùs aggredi non
dubitarem.
573. Tandem ego eius
immoderatæ
[[immodicæ]] anxietati
admodum compatiens,
574. & de dolo [[doli]] quem
fecerat amor,
575. tanquam de summa
proditione,
576. meipsum vehementer
accusans;
577. conueni hominem [[in
partes meas traxi]]
578. supplicando & promittendo
579. quamcunque super hoc,
emendationem ipse
constitueret.
580. Nec vlli mirabile id videri
asserens,
581. quicumque vim amoris
expertus fuisset,
582. & qui quanta ruina
summos quoque viros
583. ab ipso statim humani
generis exordio
584. mulieres deiecerint,
585. memoria retineret [[in
memori retineret animo]].
H O W, F A L L I N G I N L O V E W I T H H E L O I S E G A V E R I S E T O
INJURY OF HIS MIND AS WELL AS TO HIS BODY
586. And also, for largely 586. Atque vt ampliùs
587. taming him [[for quickly 587. eum mitigarem [[ut
calming, against all ferociores animi impetus
odds the most ferocious citiùs sedarem præter
outbursts of mind]] spes]]
588. with what he could never 588. supra quàm sperare
have hoped for; poterat,
589. myself, I have offered to 589. obtuli me ei satisfacere,
satisfy him:
590. with that one, namely, 590. eam scilicet quam
[[the virgin I had corruperam [[virginem
vitiated]] that I had quam vitiaveram]]
corrupted,72
591. tying me in marriage; 591. mihi matrimonio
copulando;
592. provided it would be done 592. dummodo id secretò
secretly, fieret,
593. in order that I would 593. ne famæ detrimentum
not incur in any damage incurrerem [[mihi præ
reputation [[and above omnibus carissimæ,
all no harm to my most damnum].
beloved]].
594. This guy approved; 594. Assensit ille,
595. on the one hand, on his 595. & tam sua quàm suorum
faith as on that of his fide
kindred,
596. and, on the other, with 596. & osculis
kisses,
597. the reconciliation that I 597. eam quam requisiui
have required concordiam
598. he sealed with me; 598. mecum inijt,
599. whereby, he could betray 599. quò me faciliùs
[[trap]] me more easily. [[illaquearet]] proderet.
87
 Chapter Seven:
Dehortation of t he Above
Mentioned Girl upon
Marriage.
600. Immediately returned to
my country,
601. I led back the friend
602. so that I make [her] wife.
603. However, by no means, she
was approving that;
604. on the contrary,
dissuading principally on
two grounds:
605. namely both for the
danger
606. and for the dishonor.74
607. She swore that this guy, no
satisfaction ever [[no act of
atonement]]
608. could appease concerning
that,
609. as it is recognized later.
610. She was also looking for
what fame I would be
about to have
611. when she would make me 611. cùm me ingloriosum
inglorious,
612. and equally abase both, 612. & se & me pariter
on the one hand, her on
the other, me;
89
CAP.VII.
Dehortatio
supradictæ puellæ à
nuptijs.
600. Illico ego ad patriam
meam reversus
601. Amicam reduxi,
602. vt vxorem facerem.
603. Illa tamen hoc minimè
approbante,
604. imò penitus duabus de
causis dissuadente;
605. tam scilicet pro periculo,
606. quàm pro dedecore meo.
607. Iurabat illum nulla
vnquam satisfactione
[[expiatione]]
608. super hoc placari posse,
609. sicut postmodum
cognitum est.
610. Quærebat etiam quam de
me gloriam habitura esset,
efficeret,
humiliaret.
 ABEL ARD AND HELOISE
613. How many penalties would
the world requires from
her,
614. if she would withdraw such
a lamp from it?
615. How many curses;
616. how much damage to the
Church;
617. how many philosophers’
tears
618. would follow that
marriage?
619. How indecent,
620. how lamentable [[grave]]
it would be,
621. if I, whom nature had
created for all,
622. would dedicate to one
woman,
623. and be submitted to so
many turpitudes.
624. That marriage was
violently execrated.
625. For me, it would be
ignominious in every way,
626. and burdensome
[dishonorable.]
627. She pretended [[has
represented]] both the
infamy to me
628. and the difficulties of a
marriage,
629. exhorting us assuredly to
avoid them,
630. as the Apostle said:
90
613. Quantas ab ea mundus
penas exigere deberet
614. si tantam ei lucernam
auferret?
615. quantæ maledictiones,
616. quanta damna Ecclesiæ,
617. quantæ Philosophorum
lachrimæ
618. hoc matrimonium essent
secuturæ.
619. Quàm indecens,
620. quàm lamentabile
[[grave]] esset,
621. vt quem omnibus natura
creauerat,
622. vni me feminæ dicarem,
623. & turpitudini tantæ
subiacerem.
624. Detestabatur vehementer
hoc matrimonium,
625. quod mihi per omnia
probrosum esset,
626. atque onerosum
[inhonorosum].
627. Prætendebat [[simulavit]]
infamiam mei pariter
628. & difficultates matrimonij,
629. ad quas quidem vitandas
nos exhortans
630. Apostolus ait:
D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E
631. Loosed are you from wife? Do 631. Solutus es ab uxore? noli
not seek for a wife. quærere uxorem.
632. If, however, you will have 632. Si autem acceperis vxorem,
accepted a wife, you have not non peccasti. Et si nupserit
sinned. And when a virgin virgo, non peccabit.
shall have married, she will
not sin.
633. Nevertheless they will have 633. Tribulationem tamen carnis
similar tribulation of the habebunt huiusmodi.
flesh.
634. So, me, I spare you. 634. Ego autem parco vobis.
635. And a second time: I 635. Et iterum. Volo autem vos
also want you to be without sine sollicitudine esse.
solicitousness.
636. If I want to receive neither 636. Quod si nec Apostoli
the Apostle’s counsel, nor consilium, nec sanctorum
the exhortations of the exhortationes de
saints concerning such a tanto matrimonij iugo
yoke of marriage: at least, susciperem: saltem,
she said inquit,
637. I should consult the 637. Philosophos consulerem,
philosophers
638. and consider [[observe]] 638. & quæ super hoc ab eis
what is written about that vel de eis scripta sunt
by them, as well as about [[scriptis suis scatent
them [[accurate writings accuratis]] attenderem
abound by them,]] [[observarem]].
639. what most of the saints 639. Quod plerumque etiam
Sancti
640. also diligently make to 640. ad increpationem nostram
rebuke us. diligenter faciunt.
641. Such is that Blessed 641. Quale illud est beati
Jerome’s remark in his Hieronymi in primo
first book against Jovinian, contra Iouinianum,
91
 ABEL ARD AND HELOISE D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E

642. where he, naturally, 642. vbi scilicet commemorat 650. He did not only say 650. Non ait operam dare, sed
mentions that Theophrastum, “dedicate”, but added adiunxit pariter, nolens
Theophrastus, “equally,” not wishing to quicquam agere quod studio
643. once exposed the 643. intolerabilibus nuptiarum do anything that would æquaretur Philosophiæ.
intolerable annoyances molestijs, assiduisque equalize the study of
and the steady restlessness inquietudinibus Philosophy.
of marriage, 651. Yet if I now want to let 651. Vt autem hoc Philosophici
644. set forth diligently that in 644. ex magna parte diligenter fall that hindrance to the studij nunc omittam
most cases, expositis, study of Philosophy, impedimentum,
645. the wise should constrain 645. vxorem sapienti non esse 652. I should consult the 652. ipsum consule honestæ
themselves not to take a ducendam very state of an honest conuersationis statum.
wife profession.
646. for most evident reasons, 646. euidentissimis 653. What agreement indeed 653. Quæ enim conuentio
[[with most patent and rationibus adstrinxisse, between scholars and Scholarium ad
impressive arguments;]] [[patentissimis et nurses, pedissequas,
efficacissimis argumentis]] 654. desk and cradle, 654. scriptoriorum ad
647. where, from reasons out of 647. ubi & ipse illas cunabula,
philosophical exhortation, exhortationis 655. books or boards and 655. librorum sive tabularum
himself concluded in that Philosophicæ rationes tali distaff, ad colos,
manner: fine concludens: 656. pens or styluses and 656. stilorum sive calamorum
648. That Theophrastus, 648. Hoc, inquit, & huiusmodi spindles? ad fusos?
she says, expresses this Theophrastus disserens, 657. At length who could 657. Quis denique sacris
way: “who among the quem non suffundat speculate on sacred or vel Philosophicis
Christians might that not Christianorum? philosophic meditations meditationibus intentus
make blush?” 658. with children crying, 658. pueriles vagitus,
649. In the same Book he goes 649. Idem in eodem. Cicero, 659. their nutrition and the 659. nutricum, quæ hos
on: “Cicero, he says, asked inquit, rogatus ab Hircio lullabies of the nurses mitigant, nænias,
by Hircius after Terentia’s vt post repudium Terentiæ, appeasing them,
repudiation, whether he sororem eius duceret; omnino 660. the disturbing turmoil of a 660. tumultuosam familiæ
would marry his sister, facere supersedit, dicens family,
utterly refused to do so, non posse se & vxori & 661. women and men 661. tam in viris quàm in
saying he could not dedicate Philosophiæ operam pariter confounded, who could feminis turbam substinere
himself equally, on the one dare. sustain this? poterit?
hand to a wife and, on the
other, to philosophy.”

92 93
 ABEL ARD AND HELOISE
662. Who else had the strength
to tolerate the disgraceful
common filth of babies?
663. This, (you will say) wealthy
people can
664. who have different
mansions and large
houses,
665. whose opulence neither
feels the expenses,
666. nor suffers daily troubles.
667. But that condition of
the philosophers (I
say) is not that of rich
people [[indeed a same
lot is not reserved to the
philosophers and to the
rich.]]
668. Those who give attention
to richness or are
implicated in secular
businesses
669. do not devote to divine or
philosophic affairs, either.
670. Consequently, eminent
philosophers of the
past, most despising
[[repelling]] the world,
671. not so much relinquishing
the world
672. than escaping from it,
673. banned from themselves
all pleasures
674. in order to only rest in the
embrace of Philosophy.
94
662. Quis etiam inhonestas
illas paruulorum sordes
assiduas tolerare valebit?
663. Id (inquies) diuites
possunt,
664. quorum palatia vel domus
amplæ diuersoria habent,
665. quorum opulentia non
sentit expensas,
666. nec quotidianis
sollicitudinibus cruciatur.
667. Sed non est (inquam) hæc
conditio Philosophorum
quæ diuitum, [[non
manet verò eadem
sors philosophorum ac
divitum]].
668. nec qui opibus student vel
secularibus implicantur
curis,
669. diuinis seu philosophicis
vacabunt officiis.
670. Vnde & insignes olim
Philosophi mundum
maximè contemnentes
[[aspernantes]],
671. nec tam relinquentes
seculum
672. quàm fugientes,
673. omnes sibi voluptates
interdixerunt
674. vt in vnius Philosophiæ
requiescerent amplexibus.
D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E
675. Among them, one and 675. Quorum vnus & maximus
the greatest, Seneca, Seneca Lucilium instruens
instructing Lucilius, says: ait:
676. Philosophy is not to be 676. Non cum vacaueris
practiced during leisure time: philosophandum est:
677. everything else has to be 677. omnia negligenda sunt, vt
neglected, in order we may huic assideamus,
attend it
678. for which no time is long 678. cui nullum tempus satis
enough. magnum est.
679. There is no difference whether 679. Non multum refert utrum
you give up or put aside omittas Philosophiam an
Philosophy. intermittas.
680. For it does not subsist where 680. Non enim vbi interrupta
interrupted. est manet.
681. We have to resist [[to oppose]]681. Resistendum
to the employments, [[repugnandum est]] est
occupationibus,
682. they are not to be unfold, but 682. nec explicandæ sunt, sed
removed. submovendæ.
683. Therefore, what those 683. Quod nunc igitur apud
among us support for nos amore Dei sustinent
the love of God are now qui verè Monachi
declared true monks; dicuntur;
684. by that desire of 684. hoc desiderio Philosophiæ,
Philosophy, those qui nobiles in gentibus
among the barbarians extiterunt, Philosophi.
had emerged as noble
philosophers.
685. In fact, among all people, 685. In omni namque populo
686. both the Gentiles, yes, as 686. tam Gentili scilicet quàm
the Judaizantes or the Iudaïco, sive Christiano,
Christians,
687. some had always emerged, 687. aliqui semper extiterunt
95
 ABEL ARD AND HELOISE
688. excelling out of others
through faith or moral
integrity,
689. and themselves differed
from people
690. by some singularity of
continence or abstinence
[[for singular reason.]]
691. In former times, among
the Jews, those Nazarites,
692. who consecrated
themselves to the Lord
according to the law,
693. or, followers of Elias or
Elisha, the sons of the
Prophets
694. who, as evidenced by
blessed Jerome,
695. we have appointed Monks
in the old Testament.
696. More recently also three of
those sects of Philosophy
that Josephus,
697. distinguishing in Book 18
of Antiquities,
698. named: some Pharisees,
some Sadducees, and
others Essenes.
699. Among us are true Monks
700. who, obviously,
701. either the common life of
the Apostles
702. or of that former and
solitary John imitate.
96
688. fide seu morum honestate
cæteris præeminentes,
689. & se à populo
690. aliqua continentiæ vel
abstinentiæ singularitate
segregantes [[ratione
singulari]].
691. Apud Iudæos quidem
antiquitus Nazaræi,
692. qui se domino secundum
legem consecrabant,
693. siue filij Prophetarum
Heliæ vel Helisæi
sectatores,
694. quos beato attestante
Hieronymo
695. Monachos legimus in
veteri Testamento.
696. Novuissimè autem tres illæ
Philosophiæ sectæ, quas
Iosephus
697. in libro Antiquitatum
XVIII, distinguens,
698. alios Pharisæos, alios
Sadducæos, alios nominat
Essæos.
699. Apud nos verò Monachi,
700. qui videlicet
701. aut communem
Apostolorum vitam,
702. aut priorem illam &
solitariam Ioannis imitantur.
D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E
703. Among the Gentiles are
also,
704. as it is said,
705. Philosophers.
706. In fact, they ascribed the
name of wisdom
707. or Philosophy,
708. not so much to the
perception of science,
709. than to a religion of life,
710. as we have also deduced
from the very origin of
this name,
711. according to the testimony
of their own Saints.
712. Hence, and that is from
blessed Augustine,
713. in book eight of the City of
God,
714. distinguishing indeed
various types of
philosophers:
715. The Italic gender has had
Pythagoras of Samos for
author
716. from whom the name itself of
Philosophy is reported to have
been carried out.
717. Thus, those who were seen
to stand somehow out from
others by their praiseworthy
life, were previously seen wise;
97
703. Apud Gentiles autem,
704. vt dictum est,
705. Philosophi.
706. Non enim sapientiæ
707. vel Philosophiæ nomen
708. tam ad scientiæ
perceptionem,
709. quàm ad vitæ religionem
referebant,
710. sicut ab ipso etiam huius
nominis ortu didicimus,
711. ipsorum quoque
testimonio Sanctorum.
712. Vnde & illud est beati
Augustini,
713. VIII. de Ciuitate Dei libro,
714. genera quidem
Philosophorum
distinguentis:
715. Italicum genus auctorem
habuit Pythagoram Samium,
716. à quo & fertur ipsum
Philosophiæ nomen exortum.
717. Nam cùm antea sapientes
appellaretur qui modo
quodam laudabilis vitæ aliis
præstare videbantur,
 ABEL ARD AND HELOISE D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E

718. this, asked about what he was 718. iste interrogatus quid 725. so that you may not 725. ne diuinis officiis turpes
practicing, replied he was profiteretur, Philosophum prefer ugly lechery to præferas voluptates,
Philosopher, that is studious se esse respondit, id est divine services and not ne te præcipitem hæc
or lover of wisdom: because studiosum vel amatorem be absorbed headlong Charibdis absorbeat,
to profess being wise was seen sapientiæ: quoniam sapientem into that Charybdis, ne obcœnitatibus
most arrogant. profiteri arrogantissimum and not sink shamelessly istis te impudenter
videbatur. [[unwisely]] and forever in [[imprudenter]] atque
719. Therefore, when it is said 719. Hoc itaque loco cum those obscenities? irreuocabiliter immergas?
at this place: those are seen dicitur, qui modo quodam 726. If you do not care the 726. Qui si Clerici
to stand out from others due laudabilis vitæ aliis præstare prerogative of clerics, at prærogativam non curas,
to a somehow praiseworthy videbantur
videbantur, least defend the dignity of Philosophi saltem defende
life, the Philosopher. dignitatem.
720. it proves clearly that the 720. apertè monstratur 727. If respect for God is 727. Si reverentia Dei
Wise among the Gentiles, Sapientes gentium, despised, love of honesty contemnitur, amor saltem
721. that is the Philosophers, 721. id est, Philosophos may at least temperate honestatis impudentiam
have been so named in ex laude vitæ potiùs shamelessness [[your temperet [[impetus tuos
praise more of their life quàm scientiæ sic esse violent and dirty violentos et turpes]].
than of their science. nominatos. impulses.]]
722. That those will have lived 722. Quàm sobriè autem atque 728. Remember; Socrates 728. Memento Socratem
soberly as well as chastely, continenter ipsi vixerint, has been married, and vxoratum fuisse, &
it is not in our manner non est nostrum modo then what, by a filthy quàm fœdo casu hanc
to collect samples and I ex exemplis colligere, ne happening, this smudge Philosophiæ labem ipse
will not be seen teaching Mineruam ipsam videar to Philosophy was first primò luerit,
Minerva herself. docere. washed,
723. However if laymen and 723. Si autem sic Laici 729. so that others, thereafter 729. vt deinceps cæteri
Gentiles have lived like Gentilésque vixerunt, and through his example, exemplo eius cautiores
this, thus not constrained nulla scilicet professione be made more prudent. efficerentur.
to the profession of any religionis adstricti, 730. What neither Jerome 730. Quod nec ipse præterit
religion, himself goes by in his first Hieronymus, ita in primo
724. what would be suitable for 724. quid te Clericum atque letter against Jovinian contra Iouinianum de ipso
you, Cleric and Canon, to Canonicum facere oportet when he writes about scribens Socrate.
do [[what life would be [[qualem vitam te ducere Socrates himself.
proper to lead for you?]] oportet]],

98 99
 ABEL ARD AND HELOISE
731. Once upon a time, as he
would have resisted the
endless reproofs poured out by
Xanthippe from the superior
floor; wiped away from his
head, he answered nothing
else than:
732. I knew (he said) next to that
thunderstorm, rain would
follow.
733. She, Heloise herself, finally
added, on the one hand,
how dangerous it would be
for me to bring her back,
734. and, on the other, how it
would appear dearer to
her,
735. and for me more
honorable, to be called
friend75
736. than wife:76
737. in order that sake77 only
would keep me for her,
738. no force of bridal bond
should tie up.
739. Inasmuch as ourselves,
separated for a time,
740. from our meeting, we
would seize more pleasant
delights,
741. rarer they would be.
742. With these and similar
arguments persuading or
dissuading,
100
731. Quodam autem tempore, cùm
infinita conuitia ex superiore
loco ingerenti Xanthipæ
restitisset: aqua profusus
immunda, nihil respondit
ampliùs, quàm capite deterso
[demisso]
732. Sciebam (inquit) futurum vt
ista tonitrua imber sequeretur.
733. Addebat denique ipsa &
quàm periculosum mihi
esset eam reducere,
734. & quàm sibi charius
existeret
735. mihíque honestius
amicam dici
736. quàm vxorem:
737. vt me ei sola gratia
conseruaret,
738. non vis aliqua vinculi
nuptialis constringeret.
739. Tantóque nos ipsos ad
tempus separatos
740. gratiora de conventu
nostro percipere gaudia,
741. quantò rariora.
742. Hæc & similia persuadens
seu dissuadens,
D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E
743. as she could not bend
aside my silliness,
744. and would not sustain to
offend me;
745. deeply sighing and
weeping
746. she finished her
peroration this way:
747. One thing, she said, finally
stands firm: that, in
the ruin of both [[in an
abominable destruction]],
748. in succeeding, pain may
not be less than love which
has preceded.
749. Nor in that —as
the universal world
recognized— the spirit of
prophecy has failed her.
750. Therefore, our78 small one
born
751. entrusted to my sister,
752. we returned secretly to
Paris.
753. And after a few days,
754. by night, the prayers of the
vigil celebrated secretly, in
a certain Church,
755. at the same place, very
early in the morning,
756. —her uncle and some
of our and his friends
assisting—
757. we were united through
nuptial blessing.
101
743. cùm meam deflectere non
posset stultitiam,
744. nec me substineret
offendere;
745. suspirans vehementer &
lachrymans
746. perorationem suam tali
fine terminauit.
747. Vnum, inquit, ad vltimum
restat vt in perditione
duorum [[exitio infando]]
748. minor non succedat dolor
quàm præcessit amor.
749. Nec in hoc ei, sicut
vniversus agnouit mundus,
prophetiæ défuit spiritus.
750. Nato itaque paruulo
nostro
751. sorori meæ commendato
752. Parisius occultè
revertimur;
753. & post paucos dies
754. nocte secretis orationum
vigilijs in quadam Ecclesia
celebratis,
755. ibidem summo mane,
756. auunculo eius atque
quibusdam nostris vel
ipsius amicis assistentibus,
757. nuptiali benedictione
confœderamur.
 ABEL ARD AND HELOISE
758. We retired immediately
and secretly,
759. and we have seen us later
on but only rarely and
surreptitiously,
760. mostly concealing what we
had done.
761. On their side, her uncle
and his domestics,
762. seeking solace for his
ignominy,
763. started to divulge the
brand-new marriage,
764. and to violate the faith he
had given me thereupon.
765. However, that one
{Heloise}, just at the
opposite, to anathematize
766. and swear because [[that
would be]] it was totally
wrong.
767. Whence, vehemently
enraged, that guy
768. affected her with frequent
assaults.
769. Once I would have known
this,
770. I removed her to a certain
Abbey of Holy Daughters
near Paris,
771. who was called Argenteuil,
772. where she herself once,
as a little girl, had been
educated,
102
D E H O R TAT I O N O F T H E A B O V E M E N T I O N E D G I R L U P O N M A R R I A G E
758. Móxque occultè diuisim 773. and instructed. 773. atque erudita.
abscessimus, 774. Clothes of this religion 774. Vestes quoque ei religionis,
759. nec nos vlteriùs nisi rarò likewise, which fitted quæ conuersioni
latentérque vidimus, her monastic conversion [conuersationi]
[profession], Monasticæ conuenirent,
760. dissimulantes plurimùm 775. —except the veil—I have 775. excepto velo, aptari feci,
quod egeramus. made adjust, and put & his eam indui.
761. Auunculus autem ipsius, them on her.
atque domestici eius, 776. Having heard this, uncle 776. Quo audito, auunculus
762. ignominiæ suæ solatium 777. and kinsmen or affiliates 777. & consanguinei seu affines
quærentes, of him eius
763. initum matrimonium 778. are of the opinion that 778. opinati sunt me nunc sibi
diuulgare, now
764. & fidem mihi super hoc 779. I have most fooled them 779. plurimum illuxisse
datam violare cœperunt. (mocked them) [illusisse],
765. Illa autem e contra 780. and, having made her a 780. & ab ea Moniali facta
anathematizare nun,
781. I wanted to be so easily 781. me sic facilè velle
766. & iurare, quia [[hoc disengaged. expedire.
esse]] falsissimum esset. 782. Whence, vehemently 782. Vnde vehementer
outraged, they conspired indignati, & aduersum me
767. Vnde vehementer ille yet against me. coniurati,
commotus, 783. One night, on me being at 783. nocte quadam
768. crebris eam contumelijs peace quiescentem me
afficiebat. 784. and sleeping 784. atque dormientem
769. Quod cùm ego 785. in a separate room of my 785. in secreta hospitij mei
cognouissem, lodging, camera,
770. transmisi eam ad Abbatiam 786. —some fellow serving me 786. quodam mihi seruiente
quandam Sanctimonialium corrupted by money— per pecuniam corrupto,
prope Parisius, 787. they have exerted the most 787. crudelissima &
771. quæ Argenteolum cruel and most shameful pudentissima vltione
appellatur: revenge, punierunt,
772. vbi ipsa olim puellula 788. which of course the world 788. & quam summa
educata fuerat, has received with great admiratione mundus
astonishment: excepit:
103
 ABEL ARD AND HELOISE

789. they cut off, you see that, 789. eis videlicet corporis mei
Chapter Eight:
those parts of my body partibus amputatis,
Concerning That Wound of
790. with which I had 790. quibus id quod plangebant
His Body.
committed that upon commiseram.
which they mourned.
791. Of those who soon fled, 791. Quibus mox in fugam 796. Thus, at the earliest dawn
conuersis, 797. the entire city gathered
792. two could be caught; 792. duo qui comprehendi around me,
potuerunt 798. how much it was stunned
793. they are deprived of eyes 793. oculis & genitalibus by wonder, how much
and genitals [[pudenda]]. [[pudendis]] privati sunt. prostrated in lamentation,
794. Among them was the guy 794. Quorum alter ille fuit [[how much it was
who, as mentioned above, supradictus seruiens, qui tortured by grief]], how
was staying with me and cùm in obsequio meo much they would harass
serving in my obedience, mecum maneret, me by loud calls, how
795. conducted to betrayal by 795. cupiditate ad proditionem much they would perturb
cupidity [[betraying his ductus est [[fidem by lamentation:
faith]] [[attracted by an prodendam]] [[spe impiâ 799. difficult, nay, most
impious hope.]] allectus est]] impossible to express.
800. In truth, it was chiefly the
Clerics and principally
our scholars who crucified
by their unbearable
laments [[wailings]] and
grievances,
801. and I would have been
hurt by their fellow-
suffering, even much more
greatly than from the
aching of the wound.
802. And I would have
perceived the blushing of
shame more than the cut
[[torment,]]
CAP. VIII.
De plaga illa corporis
eius.
796. Mane autem facto,
797. tota ad me ciuitas
congregata,
798. quanta stuperet
admiratione, quanta se
affligeret lamentatione,
[[quantis se cruciaret
luctibus]] quanto me
clamore vexarent, quanto
planctu perturbarent:
799. difficile, imò impossibile
est exprimi.
800. Maximè verò Clerici,
ac præcipuè Scholares
nostri intolerabilibus me
lamentis [[planctibus]] &
eiulatibus cruciabant,
801. vt multò ampliùs ex eorum
compassione quàm ex
vulneris læderer passione,
802. & plus erubescentiam
quàm plagam
[[cruciatum]] sentirem,

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803. and I would have been 803. & pudore magis quam 812. How far this singular 812. Quanta dilatatione
afflicted more by the dolore affligerer. infamy would be about to hæc singularis infamia
humiliation than by the spread worldwide? vniuersum mundum esset
pain. occupatura.
804. It came to my mind how 804. Occurrebat animo quanta 813. What road would be 813. Qua mihi vlteriùs via
brightly just before, I modo gloria pollebam, further open? pateret,
prevailed by glory, 814. With what face would I 814. qua fronte in publicum
805. how by an easy and 805. quàm facili & temporali appear in public, prodirem,
temporary [[ugly]] [[turpi]] casu hæc 815. pointed at [marked] by 815. omnium digitis
occurrence this has been humiliata, everyone, demonstrandus
humiliated [denotandus],
806. or rather thoroughly 806. imò penitus esset extincta: 816. gnawed by the tongues of 816. omnium linguis
annihilated: everybody, corrodendus,
807. How by a righteous 807. Quàm iusto Dei iudicio 817. about to be a monstrous 817. omnibus monstruosum
judgment of God [[awesome]] spectacle for [[mirum]] spectaculum
808. I have been punished in 808. in illa corporis mei all. futurus.
that portion [[part]] of [[parte]] portione 818. Moreover, I was not little 818. Nec me etiam parum
my body with [[by]] which plecterer, in qua [[quâ]] confounded either confundebat,
I had failed in my duty. deliqueram. 819. so great is the 819. quód secundum
809. How by a just betrayal79 809. Quàm iusta proditione is, abomination of the occidentem [[occidentis]]
this,80 to whom I have quem antea prodideram, Eunuchs before God, legis literam tanta sit
been previously faithless, vicem mihi retulisset. according to the letter of apud Deum Eunuchorum
had restored strength the Occidental law abominatio,
against me. 820. that men made eunuchs, 820. vt homines amputatis vel
810. From such an obvious 810. Quanta laude mei —testes amputated attritis testibus eunuchizati
equity, how much praise, æmuli tam manifestam or bruised— may be intrare Ecclesiam
my enemies might extoll. æquitatem efferrent. prohibited to enter the tanquam olentes &
811. How much grief and 811. Quantam perpetui doloris Church just as those immundi prohibeantur,
perpetuous torment contritionem plaga hæc stinking and being
this wound would bring parentibus meis & amicis unclean,
[[produce]] to my parents esset collatura [[illatura]].
and friends?

106 107
 ABEL ARD AND HELOISE C O N C E R N I N G T H AT W O U N D O F H I S B O DY

821. and that such animals 821. & in sacrificio quoque 831. Many indeed, I remember, 831. Quæ quidem, memini,
are thoroughly rejected talia penitus animalia 832. when considering her 832. cùm eius adolescentiam
from the sacrifice. Book respuantur. Lib. Num. cap. adolescence,82
of Numbers, chapter LXXIIII [[Lib. Levitic.cap. 833. from the yoke of the 833. à iugo Monasticæ regulæ
LXXIIII: [[Book Leviticus, XXII]]. Omne animal, quod monastic rule, tanquam
chapter XXII]] Any animal est contritis, vel tonsis, vel 834. an unbearable 834. intolerabili pœna plurimi
that is crushed or sheared or sectis, ablatisque testiculis, punishment, frustra deterrerent ei
cut, and testicles taken away, non offeretis Domino; Deuter. compassionating, would compatientes,
should not be offered to the cap. XXI, [[XXIII]] have hindered her, in vain.
Lord; Deuter. Chapter XXI Non intrabit Eunuchus, 835. Impetuously bursting 835. in illam Corneliæ
[[XXIII]], The Eunuch shall attritis vel amputatis forth into that complaint querimoniam inter
not enter, testicles pruned and testiculis, & abscisso veretro, of Cornelia, between tears lachrymas & singultus
withdrawn, and ureter cut off
81
Ecclesiam Dei. and sobs, as she could, prout poterat prorumpens,
in the Assembly of God. she says: ait:
822. Placed in such miserable 822. In tam misera me 836. … O greatest husband! O 836. … O maxime coniux! O
grief, I confess, confusion contritione positum unbecoming my marriage bed! thalamis indigne meis! hoc
confusio, fateor, Had fate so much right over iuris habebat in tantum
823. from humiliation rather 823. pudoris potiùs quàm that head? Why, impious, fortuna caput ? Cur impia
than devotion to the deuotio conuersionis did I marry, if I was about nupsi, Si miserum factura
profession, to make you wretched? Now fui ? Nunc accipe pœnas,
824. compelled me to a hiding- 824. ad Monastichorum accept the penalty that indeed Sed quas sponte luam…
place behind the barriers latibula claustrorum I will voluntarily expiate…
of a Monastery. compulit. 837. Yet with these words she 837. Atque in his verbis ad
825. She however, beforehand, 825. Illa tamen priùs soon after hastened to the altare mox properat,
826. under our bidding 826. ad imperium nostrum altar,
spontaneously veiled, spontè velata, 838. and promptly took the veil 838. & confestim ab Episcopo
827. entered the Monastery. 827. & Monasterium ingressa. blessed by the Bishop from benedictum velum ab
828. Therefore, simultaneously 828. Ambo itaque simul sacrum the altar, and [[mind most altari tulit, & se monasticæ
we have taken the sacred habitum suscepimus, unwilling]] she bound professioni coram
habit: herself to the monastic omnibus [[animo maximo
829. myself indeed in the 829. ego quidem in Abbatia profession before the eyes invito]] alligauit.
Abbey of Saint-Denis; sancti Dyonisij, of all.83
830. she in the Monastery 830. illa in Monasterio 839. For my part, I had scarcely 839. Vix autem de vulnere
of Argenteuil, as stated Argenteoli supradicto. recovered from the adhuc conualueram,
aforesaid. wound,

108 109
 ABEL ARD AND HELOISE C O N C E R N I N G T H AT W O U N D O F H I S B O DY

840. when Clerics running 840. cùm ad me confluentes 853. I would devote myself to 853. studio literarum vacarem.
toward me, Clerici the study of letters.
841. as well to our Abbot and 841. tam ab Abbate nostro, 854. I should truly become a 854. Nec tam mundi quàm Dei
to myself, quàm à meipso Philosopher, not so much verè Philosophus fierem.
842. urging by incessant 842. continuis supplicationibus of the world but of God.
supplications efflagitabant; 855. Yet that Abbey of ours 855. Erat autem Abbatia illa
843. as to what extent that, 843. quatinus quod hucusque where I had withdrawn nostra, ad quam me
what until now by desire of pecuniæ contuleram,
money 856. was living worldly and 856. secularis admodum vitæ
844. or praise I had achieved, 844. vel laudis cupiditate more or less scandalously. atque turpissimæ.
egeram, 857. Its Abbot himself, the 857. Cuius Abbas ipse, quò
845. I should practice now in 845. nunc amore Dei operam more he exceeded others cæteris prælatione maior
my study for God’s love, studio darem: in the prelature [[the [[dignitate sublimior]],
846. conscious [[maintaining a 846. attendens [[animo tenaci more eminent in dignity]],
tenacious spirit]] that the servans]] quod mihi 858. the worse his life, and 858. tantò vita deterior atque
talent entrusted to me by fuerat à Domino talentum the more his ill fame was infamia notior erat.
the Lord, commissum, known.
847. would be requested by 847. ab ipso esse cum vsuris 859. As their intolerable 859. Quorum quidem
Himself with interest, exigendum: filthiness I frequently and intolerabiles spurcitias
848. and who until now had 848. & qui diuitibus maximè vehemently ego frequenter atque
principally aimed at hucusque intenderam, vehementer
wealthy people, 860. disapproved, sometimes 860. modò priuatim, modò
849. should henceforth be 849. pauperibus erudiendis in private, sometimes in publicè redarguens,
zealous to teach the poor. amodò studerem. public,
850. And in this, I should 850. Et ob hoc maximè 861. I have made myself [[I 861. omnibus me supra modum
recognize now, having Dominica manu me nunc went]] burdensome onerosum atque odiosum
been especially touched tactum [[ictum]] esse beyond measure and [[reddidi]] effeci.
[[struck]] by the Lord’s cognoscerem, detestable to all.
hand, 862. Whereby, highly rejoiced 862. Qui ad quotidianam
851. so that freer from the 851. quò liberiùs à carnalibus by the daily importunity [[quotidianos impulsus]]
enticements of the flesh [[mundi]] illecebris, [[assails]] of our students, discipulorum nostrorum
[[of the world,]]84 the opportunity was given instantiam maximè gauisi,
852. and drawn away from the 852. & tumultuosa [[turbidâ]] them occasionem nacti sunt,
tumultuous [[stormy]] life vita seculi abstractus, 863. to set me aside from their 863. qua me à se remouerent.
of the century, midst.

110 111
 ABEL ARD AND HELOISE
864. This is why, through
their daily insistence and
annoying pressures,
865. the brethren and
our Abbot likewise
intervening,
866. I have returned to a
certain cell,85 so as
867. to be about to attend the
schools as usual.
868. To them, indeed, such
a great number [[a
multitude]] of students has
flocked,
869. so that neither place for
the hosts nor land for
alimentation were enough.
870. There, what to my
profession was more
convenient,
871. I applied [[handling]]
myself principally to
the study of the sacred
lessons.86
872. The teaching of the
secular arts to which I had
been largely accustomed,
873. and which was most
required from me, I did
not abandon entirely;
874. but, from those I forged a
kind of fishhook,
112
864. Diu itaque illis instantibus
atque importunè
pulsantibus,
865. Abbate quoque nostro &
fratribus interuenientibus,
866. ad Cellam quandam
recessi,
867. Scholis more solito
vacaturus.
868. Ad quas quidem tanta
Scholarium multitudo
[[turba]] confluxit,
869. vt nec locus hospitiis, nec
terra sufficeret alimentis.
870. Vbi, quod professioni meæ
conuenientius erat,
871. sacræ plurimum lectioni
studium intendens
[[adhibens]],
872. secularium artium
disciplinam, quibus
ampliùs assuetus fueram,
873. & quas à me plurimum
requirebant, non penitus
abieci:
874. sed de his quasi hamum
quendam fabricaui,
C O N C E R N I N G T H AT W O U N D O F H I S B O DY
875. with which I could attract 875. quo illos Philosophico
them, baited by the sapore inescatos ad veræ
philosophical taste, to Philosophiæ lectionem
the lessons of the true attraherem,
Philosophy,
876. as has been accustomed 876. sicut & summum
Origen, the greatest of Christianorum
Christian Philosophers, Philosophorum Origenem
consueuisse
877. as the Ecclesiastical 877. Historia meminit
History recalled. 87
Ecclesiastica.
878. When also in the divine 878. Cùm autem in diuina
Scripture no less talent Scriptura non minorem
mihi gratiam,
879. has been conferred to me 879. quàm in seculari Dominus
by the Lord than in secular contulisse videretur,
[matters] as it seems,
880. they have started in 880. cœperunt admodum ex
full measure in both vtraque lectione
disciplines,
881. our Schools to increase, 881. Scholæ nostræ
multiplicari,
882. and all others diminish 882. & cætere omnes
hugely. vehementer attenuari.
883. Hence, most particularly, 883. Vnde maximè
the envy of the masters, Magistrorum inuidiam
884. and their hate I’ve aroused 884. atque odium aduersum
against me. me concitaui.
885. Those, disparaging me in 885. Qui in omnibus quæ
everything they could, poterant mihi derogantes,
886. in my absence always 886. duo præcipuè absenti mihi
reproached me chiefly two semper obijciebant:
things:
113
 ABEL ARD AND HELOISE
887. namely, that it was strongly
contrary to the purpose of
a Monk to be concerned
with the study of secular
books;88
888. second, that without
any Master I would have
presumed [[hazarded]] to
accede to the Mastership
of the divine lesson.
889. In order that every
exercise of my teaching
in a school should be
evidently forbidden,
890. they incited ceaselessly
to this end Bishops,
Archbishops, Abbots
891. as well as any other
persons with religious
name they could.
114
887. quòd scilicet proposito
Chapter Nine:
Monachi [[maximè]]
On the Book of His
valde sit contrarium
Theology, and On the
secularium Librorum
Persecution He Sustained
studio detineri,
From Condisciples.
888. & quòd sine Magistro
ad Magisterium
diuinæ lectionis 892. It also happened to me
accedere [[ausissem]] that
præsumpsissem; 893. to deal with the
889. vt sic videlicet omne fundamentals of our faith
mihi doctrinæ Scholaris through human reason,
exercitium interdiceretur, 894. I should apply myself at
first to develop analogies.
890. ad quod [[perpetuò]]
incessanter Episcopos, 895. Thus a certain Theological 895. & quemdam Theologiæ
Archiepiscopos, Abbates, Treatise on the divine
891. & quascunque poterant Unity and Trinity
religiosi nominis personas 896. I should compose for our 896. Scholaribus nostris
incitabant. students
897. who required human
as well as philosophical
reasons.
898. They demanded it
urgently, more for
understanding than for
merely speaking about it,
899. saying that indeed too
many words were brought
forward that intelligence
would not follow,
900. and that nothing could
be believed unless first
understood
115
CAP. IX.
De libro Teologiæ suæ,
& persecutione quam
sustinuit à
condiscipulis.
892. Accidit autem mihi vt
893. ad ipsum fidei nostræ
fundamentum humanæ
rationis
894. similitudinibus
disserendum primò me
applicarem,
Tractatum De Vnitate &
Trinitate diuina
componerem
897. qui humanas &
Philosophicas rationes
requirebant,
898. & plus quæ intelligi
quàm quæ dici possent
efflagitabant:
899. dicentes quidem
verborum superfluam
esse prolationem,
quam intelligentia non
sequeretur,
900. nec credi posse aliquid
nisi primitus intellectum,
 ABEL ARD AND HELOISE O N T H E B O O K O F H I S T H E O L O G Y, A N D O N T H E
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901. and it is ridiculous 901. & ridiculosum esse 912. Alberic, of course, and 912. Albericus scilicet &
to preach to others aliquem alijs prædicar Lotulph, Lotulfus,
something 913. their and our Master 913. qui iam defunctis
902. that neither himself nor 902. quod nec ipse nec illi quos being already dead at this Magistris eorum & nostris,
those he would teach doceret intellectu capere time,
could grasp by reason, possent. 914. namely William, and also 914. Guillelmo scilicet atque
903. arguing with the Lord 903. Domino ipso arguente Anselm, Anselmo,
himself that blind would quòd cæci essent duces 915. who, after them, desired to 915. post eos quasi regnare se
then be leaders of blind. cæcorum. reign as if they were alone solos appetebant,
904. Assuredly, as several would904. Quem quidem Tractatum 916. and, as it were to succeed 916. atque etiam ipsis tanquam
have seen and many read cùm vidissent & legissent them as heirs. hæredes succedere.
that Treatise, plurimi, 917. While both also directed 917. Cùm autem utrique Remis
905. it started in general to 905. cœpit in commune schools at Rheims, Scholas regerent,
please everyone very omnibus plurimum 918. by repeated hints 918. crebris suggestionibus
much, placere, [[unfair]], [[injustis]]
906. for it was observed that 906. quòd in eo pariter 919. they have excited their 919. Archiepiscopum suum
in it, all questions on omnibus satisfieri Archbishop Ralph against Rodulphum aduersum me
the subject were equally super hoc questionibus me, commouerunt,
satisfied. videbatur. 920. along with Conan, Bishop 920. vt ascito Conano
907. And since those questions 907. Et quoniam quæstiones of Praeneste,89 Prænestino Episcopo,
were seen difficult before istæ præ omnibus 921. who then functioned as 921. qui tunc legatione
any other, difficiles videbantur, legate in Gaul, fungebatur in Gallia,
908. the greater their 908. quantò earum maior 922. to celebrate a conventicle 922. Conuenticulum quemdam
importance appeared extiterat grauitas [[vis]], under the appellation sub nomine
[[force]], the greater the tantò solutionis earum 923. of Council in the city of 923. Concilij in Suessionensi
subtlety of their solution censebatur maior Soissons; ciuitate celebrarent;
was judged. subtilitas. 924. and, so to say, they would 924. méque inuitarent
909. As a result, my rivals, 909. Vnde æmuli mei invite me quatenus
violently set on fire, vehementer accensi 925. to bring that famous work 925. illud opus clarum,
910. have assembled a meeting 910. Concilium contra me I had composed regarding quod de Trinitate
against me, [[organized congregauerunt, [[mihi the Trinity with me. composueram, mecum
the strongest opposition]] maximè contrarium afferrem.
elegerunt]] 926. And so it was done. 926. Et factum est ita.
911. principally those two long 911. maximè duo illi antiqui
since lying in ambush, insidiatores,

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927. But before I would arrive
there, the two aforesaid
rivals of ours
928. had slandered me among
both clergy and people,
929. in such a way that people,
against me and a few of
our disciples who had
come,
930. would nearly lapidate us
the first day of our arrival,
931. saying I was preaching
three Gods,
932. as themselves had been
persuaded I would have
written.
933. Therefore, as soon as
I reached the city, I
approached
934. the Legate; and brought
him our little book to
inspect and judge;
935. concerning me, if
anything I would have
written [[or said]] that
should dissent from the
Catholic faith [[discord
from the true catholic
faith]] I would be ready
for correction and have
offered satisfaction.
927. Antequam autem illuc 936. This one, however, steadily
pervenirem, duo illi ordered me to bring
prædicti æmuli nostri the libel itself to the
928. ita me in Clero & populo Archbishop, and those
diffamauerunt, rivals of mine,
929. vt penè me populus 937. themselves might judge
paucósque qui aduenerant me to the extent they
ex discipulis nostris accused me about that;
938. so that now this too would
930. prima die nostri aduentus be applied to me: and even
lapidarent, our enemies are judges.
931. dicentes me tres Deos 939. But those, having
prædicare inspected and pawed the
932. & scripsisse, sicut ipsis small Book over and over,
persuasum fuerat. finding nothing they
would dare to say against
933. Accessi autem, mox vt ad me, during the audience
ciuitatem veni, [[meeting,]]
940. they postponed the Book’s 940. distulerunt vsque in
934. ad Legatum; eique condemnation they so
Libellum nostrum eagerly desired until the
inspiciendum & end of the Council.
dijudicandum tradidi; 941. For my part, several
935. & me, si aliquid days before the Council
scripsissem [[aut would sit [culminate], I
dixissem]] quod à explained to all in public
Catholica fide dissentiret what I had written about
[[catolicæ & veræ fidei the Catholic faith
dissonum]], paratum
esse ad correctionem 942. and all those who
[correptionem] vel listened commended
satisfactionem obtuli. both the opening [[the
explanation]] of the words
and our logic with great
admiration.
936. Ille autem statim mihi
præcepit Libellum ipsum
Archiepiscopo illisque
æmulis meis deferre,
937. quatenus ipsi me
iudicarent, qui me super
hoc accusabant:
938. vt illud in me etiam
compleretur: & inimici
nostri sunt iudices.
939. Sæpiùs autem illi
inspicientes atque
reuolventes Libellum, nec
quid in audientia [[cœtu]]
proferre aduersum me
auderent inuenientes,
finem Concilij Libri
ad quam anhelabant,
damnationem.
941. Ego autem singulis
diebus antequam
sederet [cederet]
Concilium, in publico
omnibus secundum
quàm scripseram fidem
Catholicam disserebam,
942. & cùm magna admiratione
omnes qui audiebant tam
verborum apertionem
[[explicationem]]
quàm sensum nostrum
commendabant.

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943. When public and clergy 943. Quod cùm populus 952. I answered him right away: 952. Cui statim respondi.
had inspected that, they & Clerus inspiceret, on this point, if you want, Super hoc, si vultis,
started to say one after the cœperunt adinuicem I’ll bring forth the reason rationem proferam. [[Ad
other: dicere: [[to test this, if you want, hoc probandum si velitis
944. “Well, that’s clear speech 944. Ecce nunc palam loquitur, to listen to non sophistic argumenta non sophistica
and nobody declares & nemo in eum aliquid arguments.]] audi.]]
anything against him. dicit. 953. We do not care anything 953. Non curamus, inquit
945. Now the council draws to a 945. Et concilium ad finem about human reason or ille, rationem humanam,
close, festinat, our perception in such aut sensum nostrum in
946. which was expressly 946. maximè in eum vt things, he said, talibus,
convened in order to listen audiuimus congregatum. 954. but merely the words of 954. sed authoritatis verba
to us about it. authority. solummodò.
947. Is it that the judges 947. Nunquid iudices 955. To him I replied: Turn the 955. Cui ego. Vertite, inquam,
themselves had recognized cognouerunt, quia ipsi page of the Book, and you folium Libri, & inuenietis
be wrong rather than he? potius, quàm ille, errant? will find the authority. authoritatem.
948. As a result our rivals 948. Ex quo æmuli nostri 956. And there was at hand 956. Et erat præsto liber quem
kindled daily more and quotidie magis ac magis the book that himself had secum ipse detulerat.
more [caught fire]. inflammabantur [accensi brought with him.
fuerant]. 957. I turned to the passage 957. Reuolui ad locum, quem
949. Moreover, one day Alberic 949. Quadam autem die I knew, he had himself noueram, quem ipse
approaches me [[pointing Albericus ad me animo either overlooked or minimè compererat aut
at me]] with some of his intentatis [intentandum] looked at only to find qui non nisi nocitura mihi
malicious disciples. cum quibusdam discipulis what could be about to be quærebat.
suis accedens, harmful to me.
950. After a few flattering 950. post quædam blanda 958. And it was God’s will that 958. Et voluntas Dei fuit, vt
words of introduction, he colloquia dixit se mirari what I wanted appeared to citò occurreret mihi quod
said he wondered about quoddam, quod in Libro me instantly. volebam.
something that he noticed illo notauerat:
in this Book:
951. namely that, since God 951. quòd scilicet, cùm Deus
had begotten God and Deum genuerit, nec nisi
there is only one God, I vnus Deus sit, negarem
had nevertheless denied tamen Deum seipsum
that God had begotten genuisse.
Himself.

120 121
 ABEL ARD AND HELOISE
959. In fact, it was a sentence
entitled [[the sentence
bore this title]] Augustine:
On Trinity, book one:
Whoever supposes that God
has the power Himself to beget
Himself, is more wrong, for
God not only does not exist so,
nor does any other spiritual or
corporeal creature. For there
is utterly nothing that begets
itself.
960. As his disciples who
were present would have
heard that, they blushed
dumbfounded.
961. He, nonetheless, in
order to protect himself
howsoever,
962. said: “Well, it must be
heard properly!”
963. So, I have replied [I have
added] there was nothing
novel [new] in that; but for
the present it did not matter
964. because he would have
looked for the words, not
for the sense.
965. But if he would listen
[[observe]] carefully to
both sense and reason, I
have said, I am ready to
show him that he would
have fallen into heresy
according to his sentence,
122
959. Erat autem sententia
intitulata [[gessit hunc
titulum sententia]]
Augustinu De Trinitate lib.
I. Qui putat eius potentiæ
Deum, vt se ipsum ipse
genuerit, eò plus errat quòd
non solum Deus ita non est;
sed nec spiritualis creatura,
nec corporalis. Nulla enim
omninò res est, quæ seipsam
gignat.
960. Quod cùm discipuli eius,
qui aderant, audissent,
obstupefacti erubescebant.
961. Ipse autem, vt se
quoquomodo protegeret:
962. Bene, inquit, est
intelligendum.
963. Ego autem subieci
[subiunxi], hoc non esse
novellum [[novum]]: sed
ad præsens nihil attinere,
964. cùm ipse verba tantùm,
non sensum, requisisset.
965. Si autem sensum &
rationem attendere
[[observare]] vellet,
paratum me dixi ei
ostendere secundum eius
sententiam, quòd in eam
lapsus esset hæresim,
O N T H E B O O K O F H I S T H E O L O G Y, A N D O N T H E
P E R S E C U T I O N H E S U S TA I N E D F R O M C O N D I S C I P L E S
966. whereby He, the Father,
would be the son of
Himself.
967. Having heard it, this
968. became at once almost
furious, and turned to
threats,
969. claiming that neither
my reasoning nor my
authorities would help me
in that case.
970. And so he left.
971. The very last day of the
Counsel,
972. before they settled,
973. while this Legate as well
as the Archbishop with
my rivals and some other
persons have started to
deliberate,
974. what to decide about
myself and my Book
975. for what they had been
especially convoked.
976. And because out of my
words or my writing that
was at hand, they had
nothing to bring against
me;
977. all kept somewhat in
silence,
978. or detracted me already
less openly.
123
966. secundum quam is qui
pater est sui ipsius filius
sit.
967. Quo ille audito,
968. statim quasi furibundus
effectus, ad minas
conuersus est,
969. asserens nec rationes
meas, nec authoritates
mihi in hac causa
suffragaturas esse.
970. Atque ita recessit.
971. Extrema verò die Concilij,
972. priusquàm residerent,
973. diu Legatus ille atque
Archiepiscopus cum
æmulis meis & quibusdam
personis deliberare
cœperunt,
974. quid de me ipso & Libro
meo statueretur,
975. pro quo maximè convocati
fuerant.
976. Et quoniam ex verbis meis,
aut scripto quod erat in
præsenti, non habebant
quod in me prætenderent,
977. omnibus aliquantulum
conticentibus,
978. aut iam mihi minùs apertè
detrahentibus,
 ABEL ARD AND HELOISE O N T H E B O O K O F H I S T H E O L O G Y, A N D O N T H E
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979. Geoffrey, Bishop of 979. Gaufridus Carnotensis 992. we see nothing which may 992. nulla videamus, quæ
Chartres, who surpassed Episcopus, qui cæteris legitimate open quibbles, aliquid obtineant apertæ
the other Bishops and Episcopis & religionis calumniæ;
by religious position and nomine & sedis dignitate 993. and because in this 993. & quia iuxta illud
by the dignity of his see, præcellebat, ita exorsus regard, Jerome: Hieronymi,
begun to speak so: est. 994. Displayed publicly, courage 994. semper in propatulo fortitudo
980. “You all know, lords who 980. Nostis Domini omnes qui always finds emulators; and æmulos habet; feriuntque
are here, the doctrine of adestis, hominis huius lightning strikes the highest summos fulgura montes:
this man, doctrinam, mountains!
981. whatever it be, 981. qualiscumque sit, 995. Be careful that by violent 995. Videte ne plus ei nominis
982. and his intelligence; 982. eiúsque ingenium, action you will increase his conferatis violenter
983. everywhere he learned, 983. in quibuscumque studuerit name more, agendo,
he got many disciples multos assectatores 996. and we may collect more 996. & plus nobis criminis
[supporters] and followers. [assentatores] & sequaces odium from envy than ex inuidia, quàm ei ex
habuisse, he from the justice of the iustitia conquiramus.
984. He has very much lessened 984. & Magistrorum tam charge.
the fame of both our and suorum quàm nostrorum 997. Indeed a false rumor, as 997. Falsus enim rumor,
his Masters famam maximè the Doctor cited above vt prædictus Doctor
compressisse, remembered, is soon meminit, citò opprimitur,
985. and his vineyard has 985. & quasi eius vineam à stifled and life which & vita posterior iudicat de
spread its shoots almost mari usque ad mare follows makes justice of priore.
from sea to sea. palmites suos extendisse. the past.
986. If this one, by 986. Si hunc præiudicio, 998. If, however, you are 998. Si autem Canonicè agere
prejudgment, disposed to proceed in eum disponitis,
987. which I do not believe, 987. quod non arbitror, canonically against him,
988. you will charge, even if 988. grauaueritis, etiamsi rectè 999. let his teaching or his 999. dogma eius vel scriptum in
rightly, writing be put to public medium proferatur,
989. you may know many of you 989. multos vos offensuros judgment,
will be offended. sciatis, 1000. and let him be 1000. & interrogato liberè
990. And many will not fail who 990. & non deesse plurimos qui questioned and freely respondere liceat,
would defend him; eum defendere velint; answer,
991. especially as in the present 991. præsertim cùm in 1001. so that, either 1001. vt conuictus vel confessus
writing præsenti scripto convicted or confessed, [confusus]
[confounded]

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1002. he may shut his mouth 1002. penitus obmutescat. 1014. As, to which he had 1014. Cùm autem Episcopus
once and for all. proposed them, the ad id quod proposuerat
1003. This will be at least very 1003. Juxta illam saltem beati Bishop eorum
close to this sentence of Nicodemi sententiam, 1015. could not induce 1015. animos iuducere
Blessed Nicodemus, [[inflect]] their minds to [[[inducere]]]
1004. desiring to free the Lord 1004. qua Dominum ipsum accept, [[flectere]] non posset,
himself, said, liberare cupiens aiebat: 1016. he tries [[he attempts 1016. alia via eorum inuidiam
1005. Can it be that our law 1005. Nunquid lex nostra iudicat with all his might]] to refrenare [[conatur totis
judges a man, without hominem, vbi audierit ab restrain their envy, by viribus]] attemptat,
having previously heard ipso prius, another way,
him, 1017. saying that for the 1017. dicens ad discussionem
1006. and knowing what he may 1006. & cognouerit quid faciat? discussion of such an tantæ rei,
have done? important thing,
1007. Having listened to this, 1007. Quo audito, statim 1018. the few present could not 1018. paucos qui aderant non
immediately my rivals, æmuli mei obstrepentes suffice, posse sufficere,
roaring, exclaimed, exclamauerunt: 1019. and this suit should 1019. maiorisque [[æquioris]]
1008. “What a judicious advice 1008. [[“]] O sapiens require a more thorough examinis causam hanc
[of a wise man] [sapientis] consilium, [[a fairer]] examination. indigere.
1009. that we would contend 1009. vt contra eius 1020. In that case his next 1020. In hocque vlteriùs
against this verbosity verbositatem advice would be tantum suum esse
[[the endless flow of his contendamus, consilium,
own words]] [[plurima ipsius verba 1021. that to my Abbey 1021. vt ad Abbatiam meam,
sesquipedalia]] 1022. which is the Monastery 1022. hoc est Monasterium
1010. whose arguments or 1010. cuius argumentis vel of Saint- Denis, my Abbot sancti Dionysij, Abbas
sophistries sophismatibus who was present would meus, qui aderat, me
1011. the whole world could 1011. vniversus obsistere bring me back. reduceret:
not resist!” mundus non posset! [[“]] 1023. There, a large number 1023. ibíque pluribus
1012. No doubt, it was much 1012. Sed certè multò 1024. of more learned persons 1024. ac doctioribus personis
more difficult to dispute difficilius erat cum ipso convoked conuocatis,
with Christ himself, contendere Christo, 1025. would examine more 1025. diligentiori examine
1013. to Whom nevertheless 1013. ad quem tamen attentively what should quid super hoc
Nicodemus invited to audiendum Nicodemus be decided about that. faciendum esset
hear according to the iuxta Legis sanctionem statueretur.
law. inuitabat. 1026. The Legate agreed to 1026. Assensit Legatus huic
this brand new advice, nouissimo consilio,

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1027. as did everyone else. 1027. & cæteri omnes. 1041. it would even become 1041. & periculosum fieri si sic
1028. Thereupon, the Legate 1028. Indè mox Legatus dangerous, if by doing euaderem.
soon after gets up assurrexit, so, I would escape.
1029. to celebrate the Mass 1029. vt Missam celebraret, 1042. And immediately 1042. Et statim ad Legatum
prior he would enter the antequam Concilium running to the Legate, concurrentes,
Council, intraret, 1043. they reversed his 1043. eius immutauerunt
1030. and through that Bishop, 1030. & mihi per Episcopum sentence, sententiam,
he sent the conceded illum licentiam 1044. and, for that, forced him 1044. & ad hoc inuitum
permission for me constitutam mandauit, against his will, pertraxerunt,
1031. to return to our 1031. reuertendi scilicet ad 1045. so that the Book 1045. vt Librum
Monastery, where I had Monasterium nostrum, 1046. would be condemned 1046. sine ulla inquisitione
to await ibi expectaturo without any inquiry, damnaret,
1032. what had been decided 1032. quod condictum 1047. and burned immediately, 1047. atque in conspectu
[[notified]]. [[indictum]] fuerat. in the sight of all, omnium statim
1033. As my rivals, 1033. Tunc æmuli mei combureret,
1034. thinking that nothing 1034. nihil se egisse cogitantes, 1048. and me in another 1048. & me in alieno
would be done monastery confined Monasterio perenni
1035. if that affair would be 1035. si extra diocesim suam [[enclosed]] in clausura cohiberet
handled outside their hoc negotium ageretur, perennial closure. [[includeret]].
diocese, 1049. They said that to have 1049. Dicebant enim ad
1036. where, of course, they 1036. vbi videlicet iudicium the condemnation of damnationem Libelli
would exercise less [[vim]] minimè exercere the booklet it would be satis hoc esse debere,
influence [[force]], valerent, enough
1037. who had naturally less 1037. qui scilicet de iustitia 1050. that I would had 1050. quòd nec Romani
confidence in the justice minus confidebant, presumed to read it Pontificis, nec Ecclesiæ
1038. they persuaded the 1038. Archiepiscopo [[I had not waivered]] authoritate eum
Archbishop that persuaserunt publicly, what was commendatum legere
1039. such a procedure would 1039. hoc sibi valdè not permitted by the publicè præsumpseram
be most contemptuous ignominiosum esse, ecclesiastical authority, [[non dubitaveram]],
to him, [[for him a [[fore sibi dedecori neither by the Roman
definitive dishonor]] perpetuo]], Pontiff, nor by the
1040. if that cause should be 1040. si ad aliam audientiam Church.
transferred to another [[curiam]] causa hæc 1051. Furthermore, I would 1051. atque ad transcribendum
audience [[another transferretur, have already loaned it to iam pluribus eum ipse
place]]; many to be copied, præstitissem.

128 129
 ABEL ARD AND HELOISE O N T H E B O O K O F H I S T H E O L O G Y, A N D O N T H E
P E R S E C U T I O N H E S U S TA I N E D F R O M C O N D I S C I P L E S

1052. and that it would be 1052. Et hoc perutile futurum 1063. Neither should I be 1063. Nec de clausura
most useful for the fidei Christianæ, perturbed in any respect Monasterij vllatenus
future of Christian si exemplo mei whatsoever by the perturbarer,
faith if through my multorum similis enclosure of a monastery,
example many would præsumptio [[audacia]] 1064. knowing that the Legate 1064. sciens profectò Legatum
be prevented from a præveniretur. himself certainly ipsum,
similar presumption 1065. did it, coerced; 1065. qui coactus hoc faciebat,
[[audacity.]] 1066. after a few days, whilst 1066. post paucos dies, cùm
1053. Since this Legate was not 1053. Quia autem Legatus ille back from there, hinc recesserit me
instructed as it should minus quàm necesse he would free me penitus liberaturum.
have been necessary, esset literatus fuerat, altogether.
1054. he rested highly upon 1054. Plurimum Archiepiscopi 1067. And so, me weeping, as 1067. Et sic me vt potuit
[he utilized] the advice consilio nitebatur he could, flentem
of the Archbishop, [vtebatur], 1068. himself weeping, he 1068. flens & ipse consolatus
1055. as also the Archbishop 1055. sicut & Archiepiscopus comforted me. est.
on theirs. illorum.
1056. As the Bishop of 1056. Quod cùm Carnotensis
Chartres would have præsensisset Episcopus,
anticipated that,
1057. he reported those 1057. statim machinamenta
machinations to me, hæc ad me retulit,
right away,
1058. and strongly urged me 1058. & me vehementer
that hortatus est,
1059. the more calmly I should 1059. vt hoc tantò leniùs
tolerate it, tolerarem,
1060. the more it was patent to 1060. quantò violentiùs agere
everybody that they had eos omnibus patebat.
acted violently.
1061. And also that the 1061. Atque hanc tam
violence of such a manifestæ inuidiæ
manifest envy would violentiam eis plurimum
greatly prejudice them obfuturam,
1062. and benefit me, I should 1062. & mihi profuturam non
not doubt. dubitarem.

130 131
 Chapter Ten: CAP. X.
On the Burning of His De combustione ipsius
Book. Libri.

1069. Called in this way I 1069. Vocatus itaque ad

arrived to the Council, Concilium adfui,
1070. and without any 1070. & sine vllo discussionis
discussion [[audience]] [[discursus]] examine
or exam
1071. they have forced me to 1071. meipsum compulerunt
throw into the fire my propria manu Librum
famous Book with my memoratum meum in
own hand. ignem proijcere.
1072. And so it burnt. 1072. Et sic combustus est,
1073. For not be regarded 1073. vt tamen cúm nihil
as having been with [[non nichil]] dicere
nothing [[not having viderentur, quidam
nothing]] to say, one of de adversarijs meis
my adversaries muttered id submurmurauit
[[whispered,]] [[sussuravit]],
1074. he had detected, written 1074. quòd in Libro scriptum
in the Book: deprehenderat,
1075. only God the Father be 1075. solum Deum Patrem
almighty. omnipotentem esse.
1076. What, when the Legate 1076. Quod cùm Legatus
would have thought to subintellexisset,
have understood,
1077. greatly surprised, he 1077. valde admirans ei
answered him, respondit,
1078. that to believe such a 1078. hoc nec de puerulo
thing even a little child [paruulo] aliquo credi
[a small one] would not debere, quòd adeò
err that much: erraret:

133
 ABEL ARD AND HELOISE
1079. Our common faith, he
said, holds and professes
that there are three
Almighties.
1080. Hearing this, a certain
Thierry, Master of
Schools,
1081. deriding, has subjoined
that of Athanasius:
1082. Yet there are not three
Almighties, but one
Almighty.
1083. As his Bishop would have
begun to protest and
rebuke him almost as
guilty,
1084. who had spoken against
Majesty, this one
has stood up again
audaciously
1085. and, as if he were
remembering Daniel’s
words, said:
1086. So, fool sons of Israel, not
judging
1087. nor knowing what is true,
1088. you have condemned a son
of Israel.
1089. Go back to the trial,
1090. and judge the judge himself,
1091. you who, almost in the
formation of the faith
and correction of error
[errors] have established
such a judge
134
1079. Cum communis,
inquit, fides & teneat
& profiteatur tres
omnipotentes esse.
1080. Quo audito Terricus
quidam, Scholarum
[[scholaris]] Magister,
1081. irridendo subintulit illud
Athanasij,
1082. & tamen non tres
omnipotentes, sed vnus
omnipotens.
1083. Quem cùm Episcopus
suus increpare cœpisset,
& reprimere quasi reum,
1084. qui in Majestatem
loqueretur; audacter ille
restitit,
1085. & quasi Danielis verba
commemorans ait:
1086. Sic fatui filij Israel, non
iudicantes
1087. neque quod verum est
cognoscentes,
1088. condemnastis filium Israel.
1089. Reuertimini ad iudicium,
1090. & de ipso iudice iudicate,
1091. qui talem iudicem quasi
ad instructionem fidei
& correctionem erroris
[errorum] instituistis:
ON THE BURNING OF HIS BOOK
1092. who, when he ought to
judge
1093. has condemned himself
out of his own mouth.
1094. Today, by Divine
misericord, liberate an
obviously innocent man
from false accusers, as
once Susanna was!
1095. Then the Archbishop,
standing up,
1096. having changed the
words in the necessary
measure,
1097. confirmed the sentence
of the Legate, saying,
1098. Truly, my Lord, he
speaks, the Father is
almighty, the Son is
almighty, almighty the
Holy Spirit.
1099. And whoever dissents
from it, is openly
deviant,
1100. and should not be heard.
1101. And now, if you please, it
is good that this brother
would expose his faith in
front of all,
1102. so that, as far as possible,
it would be approved
or disapproved and
corrected.
135
1092. qui cùm iudicare
deberet,
1093. ore se proprio
condemnauit.
1094. Diuina hodie
misericordia innocentem
patenter, sicut olim
Susannam a falsis
accusatoribus, liberate.
1095. Tunc Archiepiscopus
assurgens
1096. verbis, prout oportebat,
commutatis
1097. sententiam Legati
confirmauit, dicens:
1098. Re vera Domine, inquit,
omnipotens Pater,
omnipotens Filius,
omnipotens Spiritus
sanctus.
1099. Et qui ab hoc dissentit,
apertè deuius est,
1100. nec est audiendus.
1101. Et modo si placet,
bonum est vt frater
ille fidem suam coram
omnibus exponat,
1102. vt ipsa prout oportet
vel approbetur, vel
improbetur, atque
corrigatur.
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1103. As I would stand up 1103. Cùm autem ego 1114. The Abbot as well as the 1114. Abbas autem & Monachi
to openly declare and ad profitendam & Monks of this Monastery, illius Monasterij me sibi
expose my faith, exponendam fidem thinking I would remain remansurum vlteriùs
meam assurgerem, henceforth with them, arbitrantes,
1104. so that I might express 1104. vt quod sentiebam verbis 1115. received me with great 1115. summa exultatione
what I felt in my own proprijs exprimerem; excitement, susceperunt,
words; 1116. and handling with all 1116. & cum omni diligentia
1105. the adversaries have said 1105. adversarij dixerunt non diligence, tractantes,
that nothing else was aliud mihi necessarium 1117. they tried in vain to 1117. consolari frustra
necessary for me [necessum] esse, console me. nitebantur.
1106. than to recite the 1106. nisi vt Symbolum 1118. God who judges with 1118. Deus qui iudicas
Athanasius’s Symbol, as Athanasij recitarem, equity, æquitatem,
any child could do as quod quiuis puer æquè 1119. with how much gall in 1119. quanto tunc animi felle,
well. facere posset. the soul,
1107. And, in order that I 1107. Ac ne ex ignorantia 1120. how much bitterness of 1120. quanta mentis
would not pretend prætenderem mind, amaritudine
[[bring forth]] an excuse [[proferrem]] 1121. I challenged you, mad 1121. teipsum insanus
through ignorance, excusationem, arguebam,
1108. almost as if I would not 1108. quasi qui verba illa in vsu 1122. and furious, I accused 1122. te furibundus
be familiar with those non haberem, You, accusabam,
words, 1123. quite often repeating this 1123. sæpiùs repetens
1109. they make bring the text 1109. scripturam ad legendum lament [[complaint]] of illam beati Anthonij
to be read. afferri fecerunt. Blessed Anthony, conquestionem
1110. I read between sighing, 1110. Legi inter suspiria, [[querimoniam]],
sobbing and tears as well singultus & lacrimas, 1124. “Good Jesus, where were 1124. Iesu bone vbi eras?
as I could. prout potui. you?”
1111. Thenceforth, almost 1111. Indè quasi reus & 1125. By how much suffering 1125. Quanto autem dolore
guilty and convicted, conuictus also I have been æstuarem,
1112. delivered to the Abbot 1112. Abbati sancti Medardi, agitated?
of Saint-Médard who was qui aderat, traditus; ad 1126. By how much blushing 1126. quanta erubescentia
present, I am dragged claustrum eius tanquam would I have been confunderer, [[quantus
to his cloister like into ad carcerem trahor. confused [[how much faciem rubor occupavit,
prison. redness on the face, how quanta animi
1113. Immediately, the Council 1113. Statimque Concilium much perturbation of perturbatio.]]
was dissolved. soluitur. mind?]]

136 137
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1127. By how much despair 1127. quanta desperatione 1139. was reported by fame to 1139. omnes, ad quos famâ
I would have been perturbarer; all, delatum est,
perturbed, 1140. they would vehemently 1140. vehementer arguerent,
1128. and I would feel then, I 1128. sentire tunc potui, protest.
cannot utter [[express proferre non possum 1141. Some who were 1141. singuli qui interfuerant à
by words]]. [[verbis non exprimere]] implicated, pushing the se culpam repellentes
1129. I compared those that I 1129. Conferebam cum his fault aside from them,
have suffered once in my quæ in corpore passus 1142. shifted [[transferred]] it 1142. in alios transfundebant
body with olim fueram, onto others [[transferebant]]:
1130. all I would now sustain; 1130. quanta nunc sustinerem; 1143. so much that our rivals 1143. adeò vt ipsi quoque
1131. and I estimated myself 1131. & omnium hominum me themselves would deny æmuli nostri id consilio
the most miserable of all æstimabam miserrimum. that it has been done on suo factum esse
men.90 their counsel, denegarent,
1132. I considered that treason 1132. Paruam illam ducebam 1144. and publicly, the Legate 1144. & Legatus coram
little in comparison to proditionem in most cursed the envy of omnibus inuidiam
this offence, comparatione huius the French about that. Francorum super hoc
iniuriæ, maximè detestaretur.
1133. and I mourned about 1133. & longè ampliùs 1145. He, at once moved to 1145. Qui statim pœnitentia
the damage to my fame famæ quam corporis repentance, after a few ductus, post aliquos
much more than about detrimentum days, dies,
that to my body plangebam: 1146. as, temporarily forced, 1146. cùm ad tempus coactus
1134. to which I came through 1134. cùm ad illam ex he would have satisfied satisfecisset illorum
a certain [past] fault, aliqua [antiqua] culpa their jealousy, inuidiæ,
deuenerim, 1147. he led me out of the 1147. me de alieno eductum
1135. while, to this so patent 1135. ad hanc me tam alien Monastery Monasterio
violence against me, patentem violentiam 1148. and sent me back to my 1148. ad proprium remisit;
1136. a sincere intention and 1136. sincera intentio amórque own.
the love for our faith fidei nostræ induxissent, 1149. Almost everyone who 1149. vbi ferè quotquot erant
would have led me, already was there, as I olim iam, vt suprà
1137. and have impelled me to 1137. quæ me ad scribendum reminded above, had memini, infestos
write. compulerant. been against me; habebam;
1138. Meanwhile, when that 1138. Cùm autem hoc
which was done so tam crudeliter &
cruelly and stupidly, inconsideratè factum

138 139
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1150. since the turpitude of 1150. cùm eorum vitæ 1159. who, as his extraordinary 1159. quem ipsum
their life and shameless turpitudo & impudens deeds are acknowledged, Atheniensem
profession [[depraved conuersatio [[prava [[praised]] should have Episcopum gesta eius
custom]] hold me utterly consuetudo]] me been himself Bishop of fuisse profitentur
suspect, suspectum penitus Athens.91 [[confitentur]].
haberet, 1160. What I would have found 1160. Quod cum reperissem,
1151. they would hardly 1151. quem [quòd] arguentem out, to some brothers I quibusdam
support who [that] was grauiter sustinerent. encountered circonstantium fratrum
criticizing. 1161. I have shown almost 1161. quasi iocando monstraui,
1152. Just a few months had 1152. Paucis autem elapsis jokingly;
passed, mensibus, 1162. that testimony of Bede, 1162. testimonium scilicet
1153. chance gave them the 1153. occasionem eis fortuna naturally, contradicted illud Bedæ, quod
opportunity by which obtulit, qua me perdere what we knew. nobis obijciebatur
they would strive to ruin molirentur. [[obiciebatur]]
me. 1163. Those, really and highly 1163. Illi verò valde indignati
1154. Actually and fortuitously 1154. Fortuitu namque [[fortè outraged,
[[in fact by chance]] to enim]] mihi quadam die 1164. said Bede, a most 1164. dixerunt Bedam
me, one day, mendacious writer, mendacissimum
1155. it occurred, reading a 1155. legenti occurrit quædam Scriptorem,
certain statement of Bede, Bedæ sententia, qua 1165. whereas their own Abbot 1165. & se Huldonium [&
in which he asserted in in expositione Actuum Huldonium [accurately rectè Hilduinum]
the exposition of the Acts Apostolorum asserit Hilduin] [[Huldoinum]], [[Huldoinum]] Abbatem
of the Apostles, a more trustful witness suum veriorem habere
1156. Dionysius the Areopagite 1156. Dionysium Areopagitam who travelled all over testem, qui pro hoc
should have been bishop Corinthiorum potius Greece, for a long time, inuestigando Græciam
of the Corinthians rather quàm Atheniensium investigating this point diu perlustrauit, & rei
than of the Athenians. fuisse Episcopum. recognized the truth of veritate agnita
1157. This was seen quite 1157. Quod valdè eis the matter.
hostile to them, contrarium videbatur, 1166. He has described it in his 1166. in gestis illius, quæ
1158. who were publicly 1158. qui suum Dionysium accounts and truthfully conscripsit, hanc
boasting their Denys to esse illum Areopagitam removed any doubt. [[He veraciter dubitationem
be that Areopagite iactitant, very reliably resolved this remouit [[hoc
doubt.]] veracissimè dubium
solvit]].

140 141
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1167. Then one of them 1167. Vnde cùm vnus 1179. Whereas I would deny 1179. cùm eorum Patronum
put me out of the way eorum me importuna that their Patron be the Areopagitam fuisse
by an importunate interrogatione pulsaret, Areopagite. denegarem.
interrogation: 1180. I then answered I would 1180. Ego autem respondi,
1168. what I would think of 1168. Quid mihi super hac neither deny that nec me hoc denegasse,
that controversy, controversia, 1181. nor did it much matter 1181. nec multum curandum
1169. namely between Bede 1169. Bedæ videlicet atque [[be of interest]] esse [[interesse]],
and Hilduin? Huldonij, videretur; 1182. whether himself had 1182. vtrum ipse Areopagita
1170. I answered, the 1170. Respondi Bedæ been the Areopagite or an aliunde fuerit,
authority of Bede, authoritatem, someone else,
1171. whose writings are 1171. cuius scripta vniversæ 1183. provided he has attained 1183. dummodo tantam
consulted by the Latinorum [[universa [[acquired]] such a great apud Deum adeptus sit
whole Latin Church colit Latinorum crown by God. [[acquisivit]] coronam.
[[worshipped by the ecclesia,]] frequentant 1184. Those truly, immediately 1184. Illi verò ad Abbatem
Universal Latin Church]] Ecclesiæ, running to the Abbot, statim concurrentes,
1172. for me is better received. 1172. gratiorem mihi videri. 1185. gave notice of what they 1185. quod mihi imposuerant
1173. About the Persecution 1173. De persecutione Abbatis had suggested to me [imposituri erant]
of the Abbot and his & fratrum in eum [they have imposed on nunciauerunt.
Brethren against Him me.]
1174. At this answer, those, 1174. Ex quo illi vehementer 1186. He was too eagerly to 1186. Qui libenter hoc audiuit,
greatly incensed, have accensi clamare listen to it,
begun to shout cœperunt, 1187. delighted to obtain the 1187. gaudens se occasionem
1175. that now I had openly 1175. nunc me patenter opportunity by which he aliquam adipisci qua me
exhibited, ostendisse, would oppress me, opprimeret,
1176. that I would have always1176. quòd semper 1188. since he lived even more 1188. vtpote qui quantò
beset this our Monastery, Monasterium illud infamously than the cæteris turpiùs viuebat,
nostrum infestaverim, others
1177. and that now I would be 1177. & quòd nunc maximè 1189. the more he feared me. 1189. magis me verebatur.
most discredited in the toti regno derogaverim, 1190. Thus, his Council and 1190. Tunc Consilio suo
whole country, the brethren summoned congregato, & fratribus
1178. withdrawing him that 1178. ei videlicet honorem together, he threatened congregatis, grauiter
honor—do you see what illum auferens, quo me severely; mihi comminatus est,
it means—by which he singulariter gloriaretur; 1191. and he said he shall 1191. & se ad Regem cum
would be particularly forthwith send me to the festinatione missurum
glorified. king dixit,

142 143
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1192. who should take up 1192. vt de me vindictam 1205. where I had stayed 1205. vbi antea in Cella
retribution on me sumeret, before in a Cell, I have moratus fueram,
1193. being in the way of 1193. tanquam regni sui withdrawn. abscessi.
plucking him of glory of gloriam & coronam ei 1206. Actually, on one hand, 1206. Ipse quippe & mihi
his reign and crown. auferente. himself was a little aliquantulum notus erat,
1194. He ordered to have 1194. Et me interim bene known by me,
me watched well in the obseruare præcepit, 1207. on the other, he 1207. & oppressionibus
meantime, until he would donec me Regi traderet. had heard about my meis quas [[doloribus
hand me over to the king. oppressions [[my meis quos]]
1195. For my part, to the 1195. Ego autem ad regularem sufferings for which]] and audierat admodum
regular discipline disciplinam, he had much compassion. compatiebatur.
1196. I offered myself, would I 1196. si quid deliquissem, 1208. When I began to reside 1208. Ibi autem in castro
have breached any duty, frustra me offerebam. there in the stronghold Priuigni [Pruuini]
but in vain. of Provins, morari cœpi,
1197. At this time by their 1197. Tunc ego nequitiam 1209. in that Cell—maybe you 1209. in Cella videlicet
wickedness violently eorum vehementer see—with the Monks of quadam Trecensium
horrified, I, exhorrens, Troyes, Monachorum,
1198. as it is natural for a 1198. vtpote qui tamdiu tam 1210. whose Prior had shown 1210. quorum Prior antea
man who so long would aduersam habuissem familiarity to me before, mihi familiaris extiterat,
have had such adverse [[sensissem]] fortunam, and had tenderly & [[plurimùm]] valde
fortune, [[much]] loved me. dilexerat.
1199. deeply desperate, 1199. penitus desperatus 1211. He was overjoyed by my 1211. Qui valde in aduentu
1200. almost as if the universal1200. quasi aduersum me arrival, meo gauisus,
world would have vniuersus coniurasset 1212. and attended me in all 1212. cum omni diligentia me
conspired against me, mundus, diligence. procurabat.
1201. with the consent of 1201. quorumdam 1213. It happened also one day 1213. Accidit autem quadam
some of my lamenting consensu fratrum mei that our Abbott would die, vt ad ipsum castrum
brethren, miserantium, come to this camp Abbas noster
1202. and with the approbation 1202. & quorumdam 1214. to the Count mentioned 1214. ad prædictum Comitem
of some of our disciples, discipulorum nostrorum above for some of his pro quibusdam suis
suffragio, affairs. negotiis veniret.
1203. secretly by night I fled, 1203. nocte latenter aufugi, 1215. Hearing of this, I have 1215. Quo cognito accessi ad
and atque approached the Count Comitem cum Priore
1204. to the next land of Count 1204. ad terram Comitis with that Prior, begging illo, rogans eum
Theobald, Theobaldi próximam, him

144 145
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1216. he should himself
intercede for me as far
as he could with our
Abbott,
1217. in order to absolve me
1218. and give the license to
live monastically
1219. wherever a suitable place
could be found for me.
1220. Himself then and
those with him, reserve
judgment;
1221. they will be about to
give answer on that to
the Count the same day
before they would leave.
1222. Early in the session,
1223. it is clear for them that I
want to be transferred to
another Abbey,
1224. but this would have been
an immense dishonor for
them.
1225. For that reason they
attributed themselves the
greatest honor
1226. if I had turned to them 1226. quòd ad eos in
in my conversion,
1227. having almost scorned 1227. quasi cæteris omnibus
all other Abbeys;
1228. and now they said that the 1228. & nunc maximum sibi
greatest ignominy would
be suspended over them
1216. quatinus pro me ipse
intercederet ad Abbatem
nostrum,
1217. vt me absolueret
1218. & licentiam daret
viuendi monasticè
1219. vbicunque mihi
competens locus
occurreret.
1220. Ipse autem & qui cum
eo erant, in consilio rem
posuerunt,
1221. responsuri Comiti super
hoc in ipsa die antequam
recederent.
1222. Inito autem consilio,
1223. visum est eis me ad aliam
Abbatiam velle transire,
1224. & hoc suæ dedecus
immensum fore.
1225. Maximæ namque gloriæ
sibi imputabant,
conuersione mea
diuertissem,
Abbatijs contemptis;
imminere dicebant
opprobrium,
1229. if, themselves rejected, I 1229. si eis abiectis ad alios
would go to others. transmearem.
1230. Yet nobody listened to 1230. Vnde nullatenus vel me,
me, or to the Count on vel Comitem super hoc
this subject. audierunt.
1231. On the contrary they 1231. Imò mihi statim
threatened me right comminati sunt,
away,
1232. that if I didn’t want to 1232. quòd nisi festinus
come back rapidly, redirem,
1233. they would 1233. me excommunicarent.
excommunicate me.
1234. And that Prior by whom 1234. Et Priori illi, ad quem
I have taken refuge, refugeram,
1235. they have prohibited by 1235. modis omnibus
any means interdixerunt,
1236. to retain me any longer, 1236. ne me deinceps retineret,
1237. if he would not sustain 1237. nisi excommunicationis
to take part in the particeps esse sustineret.
excommunication.
1238. Having heard that, 1238. Quo audito, tàm Prior
both the Prior himself ipse quàm ego valde
and I were very anxious anxiati fuimus [[toti
[[wholly immersed in dolore immersi]].
pain.]]
1239. However, the Abbott, 1239. Abbas autem in hac
retreating in that obstinatione [[mente
obstinacy [[mind obturatâ]] recedens,
clogged]],
1240. died a few days after. 1240. post paucos dies
defunctus est.
1241. As another would have 1241. Cui cùm alius
succeeded him successisset,
1242. I met him with the 1242. conueni eum cum
Bishop of Meaux, Episcopo Meldensi,

146 147
 ABEL ARD AND HELOISE ON THE BURNING OF HIS BOOK

1243. so that he would accord 1243. vt mihi hoc, quod à 1257. the more subject and 1257. magis Regi esset subiecta
me what I had begged prædecessore eius useful it would be for the atque vtilis,
from his predecessor. petieram, indulgeret. King,
1244. Nor would this consent 1244. Cui rei cùm nec ille 1258. inasmuch, as you may 1258. quantum videlicet ad
at first to the thing; primò acquiesceret, suppose, it concerned lucra temporalia.
1245. later, some of our 1245. postea interuenientibus material benefits.
friends intervening, amicis quibusdam 1259. Whence, I had believed 1259. Vnde me facile Regis
nostris, to easily obtain consent & suorum assensum
1246. unto the King 1246. Regem of King and court. consequi credideram.
1247. and his Council, I have 1247. & Consilium eius super 1260. So it is done. 1260. Sícque actum est.
appealed on that; hoc compellaui; 1261. But in order that our 1261. Sed ne gloriationem
1248. and I have obtained what 1248. & sic quod volebam Monastery should not [victoriam] suam,
I wanted [[he consented impetraui [[votis lose its glory [victory] it quam de me habebat,
to my most ardent meis ardentissimis had from me, Monasterium nostrum
wishes.]] obsecundavit]]. amitteret;
1249. In fact, Stephan, then 1249. Stephanus quippe Regis 1262. they have conceded 1262. concesserunt mihi ad
king’s Seneschal, tunc Dapifer, me to withdraw to any quam vellem solitudinem
1250. the Abbot and his 1250. [[citato]] vocato in solitude I wanted, transire,
relatives called aside partem Abbate & 1263. provided that I did not 1263. dummodo nulli me
[[summoned]] familiaribus eius, put [subject] me under Abbatiæ subiugarem
1251. asked them why they 1251. quæsiuit ab eis cur me the yoke of any Abbey. [subjicerem].
would wish to retain me invitum retinere vellent, 1264. And that in presence of 1264. Hócque in præsentia
against my will; the King and his court Regis & suorum
1252. from which they easily 1252. ex quo incurrere facilè 1265. is agreed and confirmed 1265. vtrinque assensum est &
could incur scandal, scandalum possent, on both sides. confirmatum.
1253. and it would have no 1253. & nullam utilitatem 1266. I therefore have 1266. Ego itaque ad
utility, habere; surrendered to that solitudinem quandam
1254. as in no way my life 1254. cùm nullatenus vita mea solitude
and theirs could agree & ipsorum conuenire 1267. in the country of Troyes 1267. in Trecensi pago
[correspond.] [congruere] possent. 1268. previously known by me. 1268. mihi antea cognitam me
1255. I also knew the opinion 1255. Sciebam autem in hoc contuli,
of the King’s Council in Regij Consilij sententiam 1269. There, on a piece of 1269. ibíque à quibusdam terra
that matter, esse, land given to me by mihi donata,
1256. that the less regular the 1256. vt quo minùs regularis somebody,
Abbey would be, Abbatia illa esset,

148 149
 ABEL ARD AND HELOISE
1270. with the consent of the 1270. assensu Episcopi terræ
Chapter Eleven:
Bishop of the land, a Oratorium quoddam
certain Oratory
1277. As soon as the students
1271. in the name of the Holy 1271. in nomine sanctæ
had known that,
Trinity Trinitatis
1278. they began to gather
1272. I have constructed at 1272. ex calamis & culmo
from everywhere,
first of reeds and thatch. primùm construxi.
1279. and from distant cities
1273. Here, with one clerk of 1273. Vbi cum quodam clerico
and from castles to live
ours hiding, nostro latitans,
in solitude,
1274. I could truly sing all the 1274. illud verè Domino
1280. and to construct little
time to the Lord: poteram decantare,
tents for themselves
1275. “Lo! I’ve removed 1275. Ecce elongavi fugiens,
instead of large houses,
fleeing,
1281. and for food, instead
1276. and have halted in 1276. & mansi in solitudine.
of delicate dishes, grass
solitude.”
herbs and coarse bread,
1282. and instead of soft
blankets they would
prepare shuck and litter
for themselves,
1283. and pile up clods of
earth for tables.
1284. And really you would
have believed they
imitate those ancient
Philosophers,
1285. of whom Jerome in the
second Book against
Jovinian recalls their
words:
1286. The entrance of the vices
into the soul is through the
senses, so to speak through
a kind of windows.
150
CAP. XI.
1277. Quod cùm cognouissent
Scholares,
1278. cœperunt vndique
concurrere,
1279. & relictis ciuitatibus &
Castellis solitudinem
inhabitare,
1280. & pro amplis domibus
parva tabernacula sibi
construere,
1281. & pro delicatis cibis
herbis aggrestibus &
pane cibario victitare,
1282. & pro mollibus stratis
culmum sibi & stramen
comparare,
1283. & pro mensis glebas
erigere.
1284. Et verè eos priores
Philosophos imitari
crederes,
1285. de quibus & Hieronymus
in Libro secundo
Contra Iouinianum his
commemorat verbis,
1286. Per sensus quasi per
quasdam fenestras vitiorum
ad animam introitus est.
151
 ABEL ARD AND HELOISE CHAPTER ELEVEN

1287. Metropolis and citadel of the 1287. Non potest metropolis &
mind cannot be taken if an
hostile army will not have
broken open the doors.
1288. If someone enjoys the circus 1288. Si Circensibus quispiam
games, if at athletes’
contest, if at the liveliness
of actors, if at the beauty
of the women, if at the
splendor of jewels, clothing
and anything of that kind,
through the windows of the
eyes the freedom of the soul
is captured, and fulfilled
is what prophesized: Death
has come in through our
windows. Consequently,
when through these doors
quasi quoins of troubles
have penetrated the arch
of our mind, [[the court]]
where will freedom be?
Where his fortitude? Where
92
the meditation upon God?
1289. Above all when the sense of 1289. Maximè cùm tactus
touch still represents itself
the previous pleasures, and
the mental record of vices
may compel the soul to
sympathize, and in certain
way to exercise what it
should not complete.
arx mentis capi, nisi per
portas irruerit hostilis
exercitus.
delectatur, si Athletarum
certamine, si mobilitate
histrionum, si formis
mulierum, si splendore
gemmarum, vestium, &
cæteris huiusmodi, per
oculorum fenestras animæ
capta libertas est, &
impletur illud propheticum,
Mors intrauit per fenestras
nostras. Igitur cùm per
has portas quasi quidam
perturbationum cunei
ad arcem nostræ mentis
intrauerint, [[curia]] vbi
erit libertas? vbi fortitudo
eius? vbi de Deo cogitatio?
depingat sibi etiam
præteritas voluptates, &
recordationem vitiorum
cogat animam compati, &
quodam modo exercere quod
non agit.
1290. Therefore, prompted
by these reasons, many
among Philosophers have
abandoned the crowds of
the cities and suburban
gardens, where the irrigated
field, the foliage of the trees,
the twitter of the birds, the
mirror of the fountain, the
murmuring river, and many
a seduction for eyes and
ears,
1291. in order that fortitude
of the soul should not be
weakened, and its pudicity 93
be polluted through luxury
and abundance. Assuredly,
it is often not uselful to see
those things by which you
may one day be captured,
and submit yourself to an
experience you will uneasily
be deprived.
1292. Therefore, the
Pythagoreans, declining
their frequentation, had
accustomed to live in
solitude and deserts.
1293. Furthermore, Plato
himself —though he
was rich, and Diogenes
would walk on his couch
with muddy feet—
1290. His igitur rationibus
inuitati multi
Philosophorum reliquerunt
frequentias vrbium &
hortulos suburbanos, vbi
ager irriguus, & arborum
comæ, & susurrus avium,
fontis speculum, rivus
murmurans, & multæ
oculorum auriumque
illecebræ,
1291. ne per luxum &
abundantiam copiarum
animæ fortitudo mollesceret,
& eius pudicitia
stupraretur. Inutile quippe
est crebro videre per quæ
aliquando captus sis,
& eorum te experimento
committere quibus difficulter
careas.
1292. Nam & Pytagoræi
huiusmodi frequentiam
declinantes, in solitudine
& desertis locis habitare
consueuerant.
1293. Sed & ipse Plato cùm
diues esset & thorum
eius Diogenes lutatis
pedibus conculcaret,

152 153
 ABEL ARD AND HELOISE
1294. in order to be able to
practice Philosophy,
elected a country house
for his Academia
1295. far from the town, not
only deserted, but also
pestilential,
1296. in order that by the care
and constant presence
of illnesses, the assaults
of lust would be utterly
defeated.
1297. And his disciples would
feel no other pleasure,
but those from things
they should learn.
1298. The sons of the
Prophets, Elisha’s
followers, have been
reported to have also led
such a life.
1299. Likewise Jerome himself
wrote about them to the
Monk Rusticus, almost
as concerning the Monks
of that time, inter alia:
1300. The sons of the Prophets, the
Monks, we read in the Old
Testament,
1301. built themselves shacks near
the river Jordan,
1302. having left crowds and
towns, and lived on polenta
and wild herbs.
154
1294. vt posset vacare
Philosophiæ elegit
Academiam villam,
1295. ab vrbe procul, non
solum desertam, sed &
pestilentem:
1296. vt cura & assiduitate
morborum libidinis
impetus frangerentur,
1297. discipulíque sui
nullam aliam sentirent
voluptatem nisi earum
rerum quas discerent.
1298. Talem & filij
Prophetarum Helisæo
adhærentes vitam
referuntur duxisse.
1299. De quibus ipse quoque
Hieronymus, quasi de
Monachis illius temporis,
ad Rusticum Monachum
inter cætera ita scribit:
1300. Filij Prophetarum, quos
Monachos in veteri legimus
Testamento,
1301. ædificabant sibi casulas
prope fluenta Iordanis,
1302. & turbis & vrbibus
derelictis polenta & herbis
aggrestibus victitabant.
CHAPTER ELEVEN
1303. So our disciples there 1303. Tales discipuli nostri
upon the River Arduzon ibi super Arduzonem
fluvium
1304. building their shacks 1304. casulas suas ædificantes,
1305. were seen more Eremites 1305. Heremitæ magis quàm
than Students. Scholares videbantur.
1306. But the greater the 1306. Quantò autem illuc
crowd of students there maior Scholarium erat
was confluentia,
1307. and the harder [[the 1307. & quantò duriorem
more serious]] the life [[severiorem]] in
they sustained under our doctrina nostra vitam
teaching, sustinebant,
1308. the more glorious my 1308. tantò amplius mihi
rivals esteemed for me, æmuli estimabant
the more ignominious gloriosum, & sibi
for them. ignominiosum.
1309. These who would have 1309. Qui cùm cuncta quæ
done all they could poterant [potuerant]
against me, suffered that in me egissent, omnia
everything would work cooperari mihi in
together to my good, bonum dolebant:
1310. thus also, according to 1310. atque ita iuxta illud
Jerome: me, far away Hieronymi, me procul
from towns, market, ab vrbibus, foro, litibus,
lawsuits, concealed turbis remotum, sic
from troubles, though I quoque latentem inuenit
was hidden (he says, as inuidia (vt Quintilianus,
Quintilian,) envy anyway ait)
discovered me.
1311. Because [those] secretly 1311. Quia [Qui] apud
bewailing and groaning, semetipsos tacitè
among themselves, said: conquerentes &
ingemiscentes, dicebant:
155
 ABEL ARD AND HELOISE CHAPTER ELEVEN

1312. Look! the whole world 1312. Ecce mundus totus post 1325. The Students 1325. Scholares autem
has gone after him, eum abijt, spontaneously prepared vltrò mihi quælibet
1313. we have accomplished 1313. nihil persequendo for me [[organized]] necessaria præparabant
nothing by persecuting, profecimus: whatever necessary, [[parabant]],
1314. yet we made him more 1314. sed magis eum 1326. both for food and 1326. tam in victu scilicet
glorious [[famous.]] gloriosum [[clarum]] clothing, it’s clear, but quàm in vestitu vel
effecimus. also for the cultivation of cultura agrorum, seu in
1315. We have tried to 1315. Extinguere nomen eius the fields or the building expensis ædificiorum,
extinguish his name, but studuimus, sed magis expenses,
we inflamed it more. accendimus. 1327. in order that no domestic 1327. vt nulla me scilicet à
1316. Look, in the cities 1316. Ecce in ciuitatibus omnia attendance should retard studio cura domestica
students have at hand necessaria Scholares ad me [[impede]] from retardaret [[impediret]].
everything necessary, manum habent, study.
1317. but disdaining the 1317. & ciuiles delitias 1328. Since our Oratory could 1328. Cùm autem Oratorium
civilized enjoyments, contemnentes, take on but a moderate nostrum modicam
1318. they rushed to the 1318. ad solitudinis inopiam portion of them, eorum portionem capere
hardship of solitude, confluunt, non posset,
1319. and are willingly made 1319. & sponte miseri fiunt. 1329. they had enlarged it as 1329. necessario ipsum
miserable. necessary, dilatauerunt,
1320. Then it has been 1320. Tunc autem præcipuè 1330. and from stones and 1330. & de lapidibus &
intolerable poverty [[and ad Scholarum régimen wood, had improved it lignis construentes
ridiculous]] [[mother intolerabilis [[et [made to reside.] meliorauerunt
of ingenuity]] that ridicula]] me compulit [incolauerunt].
principally drove me to paupertas [[ingenii 1331. Although it had been 1331. Quod cùm in nomine
the direction of Schools, mater]], founded in the name [honore] sanctæ
1321. as I would not be worthy 1321. cùm fodere non [honor] of the Holy Trinitatis esset
for digging, and I would valerem, & mendicare Trinity, fundatum,
blush to beg. erubescerem. 1332. and afterward dedicated 1332. ac postea dedicatum;
1322. Therefore, having 1322. Ad artem itaque, quam to him, because as a quia tamen ibi
recourse [turning] to the noueram, recurrens fugitive and desperate, profugus ac tam
art I knew [reuertens], I would have breathed desperatus diuinæ
1323. instead of work by hands 1323. pro labore manuum there a little by the grace gratia consolationis
1324. I was compelled to the 1324. ad officium linguæ of Divine consolation, aliquantulum
office of the tongue. compulsus sum. respirassem,

156 157
 ABEL ARD AND HELOISE CHAPTER ELEVEN

1333. in memory of this 1333. in memoria huius
benefit, I have beneficij ipsum
nominated it: Paraclete Paracletum [Paraclitum]
[Paraclit] [and so nominavi. [& sic
everywhere the ubique De Paracliti
appellation Paraclit.] appellatione.]
1334. Hearing that, many 1334. Quod multi
received it not without audientes, non sine
great astonishment, magna admiratione
susceperunt,
1335. whereas some criticized 1335. & nonnulli hoc
it vehemently [[for this vehementer calumniati
reason they loaded sunt [[hanc ob causam
me with abundant me plurimis affecerunt
reproaches]], contumeliis]];
1336. saying that it is not 1336. dicentes non licere
permitted to assign any Spiritui sancto specialiter
Church specially to the magis quàm Deo Patri
Holy Spirit more than to Ecclesiam aliquam
God the Father; assignari;
1337. but, or only to the Son, 1337. sed vel soli Filio, vel
or all together with the toti simul Trinitati
Trinity, according to the secundum antiquam
ancient custom. consuetudinem.
1338. No doubt that this error 1338. Ad quam nimirum
has greatly led [[driven]] calumniam hic eos
them to this calumny, error plurimum induxit
[[adegit]],
1339. that they had believed 1339. quòd inter Paracletum
there was no connection & Spiritum paracletum
between the Paraclete nihil referre crederent.
and the Spirit Paraclete.
1340. But the Trinity itself, as 1340. Cùm ipsa quoque
any person in the Trinity Trinitas & quælibet in
Trinitate persona,
1341. is called as well God as
adjutor,94
1342. or also Paraclete, that is
comforter,
1343. so he is rightly
designated,
1344. quite close to the
Apostle: Blessed be God
and Father of our Lord Jesus
Christ,
1345. Father of forgivenesses,
1346. and God of all consolation,
1347. who comforts us in all of our 1347. qui consolatur nos in omni
tribulation.
1348. And according to what
Truth says:
1349. And He shall give you
another Paraclete.
1350. What could furthermore 1350. Quid etiam impedit,
prevent,
1351. as each Church
1352. is consecrated in the
name of the Father and
the Son, and the Holy
Spirit alike,
1353. nor does any of them
possess anything
separated [divided];
1354. dedicating the house of 1354. quòd domus Domini
the Lord to the Father or
the Holy Spirit,
1355. just as to the Son?
1341. sicut Deus vel adiutor
dicitur,
1342. ita & paracletus, id est
consolator,
1343. recte nuncupetur,
1344. iuxta illud Apostoli,
Benedictus Deus & Pater
Domini nostri Iesu Christi,
1345. Pater misericordiarum,
1346. & Deus totius
consolationis,
tribulatione nostra.
1348. Et secundum quod
Veritas ait:
1349. & alium Paracletum dabit
vobis.
1351. cùm omnis Ecclesia
1352. in nomine Patris, & Filii,
& Spiritus sancti pariter
consecretur,
1353. nec sit eorum in aliquo
possessio diuersa
[diuisa],
non ita Patri, vel Spiritui
sancto adscribatur,
1355. sicut Filio?

158 159
 ABEL ARD AND HELOISE
1356. Who would presume
[[dare]] to erase his title
that is that of his house,
from the front of the
entrance?
1357. Since the Son has
offered himself as a
sacrifice to the Father,
1358. and accordingly to that,
in the celebrations of the
Mass, the orations are
especially directed to the
Father,
1359. as is the immolation of
the victim,
1360. why does not the altar
belong preferentially
1361. to him to whom
supplication and sacrifice
are chiefly made?
1362. Now, is it more correct
to say that the altar is
[belongs] to him who is
immolated, than to him
to whom it is immolate?
1363. Would it be any better
if to the Lord’s Cross,
the Sepulcher, Blessed
Michael, John or Peter,
or any other saints
1364. who are not sacrificed
there,
1365. and to whom sacrifice
or supplications are not
offered,
160
1356. Quis titulum eius, cuius 1366. the altar would be
est ipsa domus, de
fronte vestibuli radere 1367. Assuredly not; even
præsumat [[audeat]]?
1357. aut cùm se Filius
in sacrificium Patri 1368. nor were they intended
obtulerit,
1358. & secundum hoc
in celebrationibus
Missarum specialiter 1369.
ad Patrem orationes
dirigantur,
1359. & hostiæ fiat immolatio;
1360. cur eius præcipuè altare 1370.
esse non videatur,
1361. cui maximè supplicatio
& sacrificium agitur? 1371.
1362. Nunquid rectiùs eius qui 1372.
immolatur, quàm illius
cui immolatur, altare
dicendum est? 1373.
1363. an melius Dominicæ 1374.
Crucis, aut Sepulchri,
vel beati Michaelis, seu
Ioannis, aut Petri, aut
alicuius Sancti, 1375.
1364. qui nec ibi immolantur
1365. nec eis immolatur, aut 1376.
obsecrationes eis fiunt,
CHAPTER ELEVEN
1366. altare quis esse
named? confitebitur?
1367. Nimirum nec inter
among the Idolaters, Idolatras altaria vel
altars or temples were templa aliquorum
not said to anyone, dicebantur,
1368. nisi quibus ipsi
to whom sacrifice and sacrificium atque
homage were offered. obsequium impendere
intendebant.
But perhaps someone 1369. Sed fortasse dicat aliquis,
may say for this reason, ideò Patri non esse vel
that to the Father neither Ecclesias, vel altaria
Church nor altars have dedicanda,
to be dedicated,
because from him no 1370. quòd eius aliquod
deed [no feast] exists factum [festum] non
existit,
that may accord him a 1371. quod specialem ei
special solemnity. solemnitatem tribuat.
If this reason holds 1372. Sed hæc profecto ratio
plainly well for the ipsi hoc Trinitati aufert,
Trinity itself,
it does not apply for the 1373. & Spiritui sancto non
holy Spirit. aufert.
Since for the Spirit 1374. Cùm ipse quoque Spiritus
himself, he has —due to ex aduentu suo propriam
his coming— his proper habeat Pentecostes
solemnity of Pentecost; solemnitatem:
as the Son, out of his 1375. sicut Filius ex suo, natalis
coming, has his natal sui festiuitatem.
solemnity.
In the same way as the 1376. Sicut enim Filius missus
Son has been sent into est in mundum,
the world,
161
 ABEL ARD AND HELOISE
1377. so as the Holy Spirit
has been sent to the
Disciples,
1378. so he may deserve his
own solemnity.
1379. Then it is more
commendable
1380. to ascribe the temple to
him than to some other
persons,
1381. if we may diligently take
care of the Apostolic
authority,
1382. and the operation of the
Spirit himself.
1383. In fact, the Apostle
especially ascribes a
special [spiritual] temple
to none of the three
persons
1384. save to the Holy Spirit.
1385. He does not even
mention a temple to the
Father, or to the Son,
1386. as he did for the temple
of the Holy Spirit,
1387. in the first letter to the
Corinthians writing so:
1388. He who is joined unto the
Lord is one in Spirit.
1389. Likewise: Do you not know
that your bodies are a temple
of the Holy Spirit,
1390. who is in you,
1391. that you have from God,
162
1377. ita & Spiritus S. in
Discipulos
1378. propriam sibi vendicat
solemnitatem.
1379. Cui etiam probabiliùs
1380. quàm alicui aliarum
personarum templum
adscribendum videtur,
1381. si diligentiùs Apostolicam
attendamus [[curemus]]
authoritatem,
1382. atque ipsius Spiritus
operationem.
1383. Nulli enim trium
personarum speciale
[spirituale] templum
specialiter adscribit
Apostolus,
1384. nisi Spiritui sancto.
1385. Non enim ita templum
Patris, vel templum Filij
dicit,
1386. sicut templum Spiritus
sancti,
1387. in prima ad Corinthios,
ita scribens:
1388. Qui adhæret Domino, vnus
Spiritus est.
1389. Item: An nescitis quia
corpora vestra templum sunt
Spiritus sancti,
1390. qui in vobis est,
1391. quem habetis à Deo,
CHAPTER ELEVEN
1392. and that is not yours? 1392. & non est vestri ?
1393. Who also may not know 1393. Quis etiam diuinorum
that the sacraments of sacramenta
divine benefits beneficiorum,
1394. that are made in the 1394. quæ in Ecclesia fiunt,
Church by the operation operationi diuinæ
of divine grace, gratiæ,
1395. —what means by the 1395. quæ Spiritus sanctus
Holy Spirit— intelligitur,
1396. have been especially 1396. nesciat specialiter
ascribed to him? adscribi?
1397. Since, out of water 1397. Ex aqua quippe &
and through the saint Spiritu sancto in
Spirit in baptism we are baptismo renascimur,
reborn,
1398. and then from there 1398. & tunc primò quasi
we constitute almost a speciale templum Deo
special temple for God. constituimur.
1399. In the consummation95 1399. In consummatione
also, the Sevenfold Spirit quoque septiformis
brings grace, 96 spiritus gratia traditur,
1400. by which God’s temple 1400. quibus ipsum Dei
itself is adorned and templum adornatur
dedicated. atque dedicatur.
1401. Who therefore wonders 1401. Quid ergo mirum, si ei
if to this person to personæ, cui specialiter
whom the Apostle has spirituale templum
especially allocated the Apostolus tribuit,
spiritual temple,
1402. we may assign a material 1402. nos corporale
one? assignemus?
1403. Or from which person 1403. Aut cuius personæ
the Church would wear a rectiùs Ecclesia esse
more conform name dicitur,
163
 ABEL ARD AND HELOISE
1404. than from him, whose
operation is especially
ascribed all the benefits
administered by the
Church?
1405. However we do not think
[raise up] that, so
1406. when we first called our
Oratory, the Paraclete,
we might concede we
would have built it for
just one person;
1407. but due to the cause we
expressed above,
1408. in memory, naturally, of
our comfort.
1409. Besides, if we would have
done it in the way it is
believed, it would not be
[it is not] against reason,
although unknown to
custom.
164
1404. quàm eius, cuius
Chapter Twelve: CAP. XII.
operationi cuncta, quæ
in Ecclesia ministrantur,
1410. On the Persecution 1410. De persecutione
beneficia specialiter
against Me by Certain quorumdam quasi
assignantur?
Quasi-New nouorum Apostolorum
1405. Non tamen hoc ita
Apostles. in meum.
cogitamus [agitamus],
1411. While in this place, me, 1411. Hoc autem loco me
1406. vt cùm Paracletum
body being hidden, corpore latitante,
primò nostrum
1412. but fame then roaming 1412. sed fama tunc vniuersum
vocauerimus Oratorium,
through the universal mundum perambulante,
vni ipsum personæ nos
world,
dicasse fateamur;
1413. resembling the poetic 1413. & illius poëtici figmenti,
1407. sed propter eam quam
figments of this one who quod Echo dicitur,
supra reddidimus
was called Echo,
causam
1414. inwardly repeating, 1414. instar penitus recinente
1408. in memoriam scilicet
[resounding] [resonante],
nostræ consolationis.
1415. —as namely, he would 1415. quod videlicet plurimum
1409. Quanquam si illo
have much voice, but vocis habeat, sed nihil
quoque, quo creditur,
nothing behind— subest:
modo id fecissemus,
1416. the former rivals, 1416. priores æmuli,
non esset [est]
1417. —as by themselves they 1417. cùm per se iam minus
rationi aduersum,
had yet less power— valerent,
licèt consuetudini
1418. turned against me 1418. quosdam aduersum me
incognitum.
certain new Apostles nouos Apostolos,
1419. in whom the world 1419. quibus mundus
deeply believed. plurimum credebat,
excitauerunt.
1420. One of them, to have 1420. Quorum alter
resurrected the life, of regularium
regular Canons, Canonicorum vitam,
1421. the other of the Monks, 1421. alter Monachorum se
they glorified themselves. resuscitasse gloriabatur.
1422. These, preaching 1422. Hi prædicando per
throughout the world, mundum
165
 ABEL ARD AND HELOISE C H A P T E R T W E LV E

1423. running about, 1423. discurrentes, 1432. Stunned, like suddenly 1432. Stupefactus illicò quasi
1424. and corroding me 1424. & me impudenter coming upon by a bolt of Superuenientis ictum
shamelessly as much as quantum poterant lightning, fulguris,
they could, corrodentes, 1433. I expected I should be 1433. expectabam vt quasi
1425. have rendered me abject 1425. non modicè [modicum] dragged, as if heretic hæreticus
for a time, and not a tam Ecclesiasticis 1434. or [[forcibly taken]] 1434. aut prophanus in
little, before whatever quibusdam quàm as an impious, into Concilijs traherer
ecclesiastical as well secularibus Potestatibus the Councils or the [[abriperer]], aut
as secular Authorities; [[abjectum]] Synagogue. Synagogis.
moreover, they have contemptibilem ad 1435. If I may conduct a 1435. Atque vt de pulice ad
disseminated such tempus effecerunt, comparison between leonem, de formica ad
adverse [[abject]] & de mea tam fide flea and lion, ant and elephantem comparatio
reports both on my faith quàm vita adeo sinistra elephant, ducatur,
and on my life, disseminauerunt, 1436. my rivals persecuted me 1436. non me mitiori animo
1426. so that our principal 1426. vt ipsos quoque with a mind no more persequebantur æmuli
friends would also avert amicorum nostrorum softly mei,
themselves from me, præcipuos à me 1437. than the heretics in the 1437. quàm beatum olim
auerterent, past Blessed Athanasius. Athanasium hæretici.
1427. and who until now would 1427. & qui adhuc pristini 1438. But often (God 1438. Sæpè autem (Deus scit)
have kept some of the amoris erga me aliquid knows) I fell into such in tantam lapsus sum
prior affection for me retinerent, despair, [[so far I have desperationem [[eatenus
1428. would conceal it by all 1428. hoc ipsi modis abandoned hope]] spem abjeci]],
means through fear of omnibus metu illorum 1439. that I would dispose 1439. vt Christianorum finibus
those. dissimularent. [[fix,]] exceeding the excessis ad Gentes
1429. God himself is my 1429. Deus ipse mihi testis est, limits of the Christian transire disponerem
witness that, world, to move to the [[statuerem]],
1430. whatever convention I 1430. quotiens aliquem heathen
had known to be held by Ecclesiasticarum 1440. and there, in peace, 1440. atque ibi quietè sub
ecclesiastical persons, personarum Conuentum under whatever covenant quacumque tributi
adunari noueram, bestowed, pactione
1431. I believed they 1431. hoc in damnationem 1441. among the enemies of 1441. inter inimicos Christi
would pronounce my meam agi credebam. Christ, to live a Christian Christianè viuere
condemnation. way [[not about to [[vitam ducere non
choose living their life.]] eligendam]].

166 167
 ABEL ARD AND HELOISE

1442. I believed they would 1442. Quos tantò integrè

receive me with goodwill
in an irreproachable
manner.
1443. All the more that they 1443. quantò me minus
would have supposed me
less Christian,
1444. from the crime imputed 1444. ex imposito mihi crimine
to me97
1445. and, owing to that, they 1445. & ob hoc faciliùs ad
would believe I could be
more easily inclined to
their sect.98
Chapter Thirteen:
propitios me habiturum
About the Abbey to which
credebam,
He is Elected, and on the
Persecution by His Sons,
the Monks, and by a Tyrant.
Christianum
1446. While incessantly
suspicarentur, afflicted by so
many [[assiduous]]
sectam suam inclinari disturbances,
posse crederent. 1447. only this extreme
resolution remained me:
1448. to seek refuge in Christ
among the enemies of
Christ.
1449. Taking a certain
opportunity, I have
believed to avert from
me a little bit these
ambushes,
1450. yet I have fallen among
Christians and Monks
much crueler and worse
than Heathens.
1451. There was in Brittany
Minor,
1452. in the diocese of Vannes,
1453. a certain Abbey of Saint-
Gildas Rivensis [Ruiensis,
and usually better de
Ruys]
1454. forsaken by the death of
its Abbot.
CAP. XIII.
De Abbatia ad quam assump
tus est, & persecutione tam
filiorum, id est Monachorum,
quàm tyranni in eum.
1446. Cum autem tantis
perturbationibus
[[assiduis]] incessanter
affligerer,
1447. atque hoc extremum mihi
superesset consilium,
1448. vt apud [[inter]] inimicos
Christi ad Christum
confugerem:
1449. occasionem quandam
adeptus qua insidias istas
paululum declinare me
credidi,
1450. incidi in Christianos
atque Monachos
Gentibus longò sæviores,
atque peiores.
1451. Erat quippe in Britannia
minore
1452. in Episcopatu Venetensi,
1453. Abbatia quædam
sancti Gildasij Riuensis
[Ruiensis & meliùs: vulgò
de Ruys]
1454. Pastore defuncto
desolata.

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 ABEL ARD AND HELOISE A B O U T T H E A B B E Y T O W H I C H H E I S EL EC T ED, A N D O N T H E
PERSECUTION BY HIS SONS, THE MONKS, AND BY A T YRANT

1455. To this, the unanimous 1455. Ad quam me concors 1465. Hence, like that one 1465. Sicut ergo ille, qui
election of the brethren, fratrum electio who, frightened by a imminente sibi
1456. with the approval of the 1456. cum assensu Principis hanging sword, dashes gladio perterritus in
Prince of the land, called terræ vocauit, himself in an abyss, præcipitium se collidit,
me there, 1466. and who would differ at 1466. & vt puncto temporis
1457. and that was easily 1457. atque hoc ab Abbate that critical instant [[at mortem vnam [[ipso
obtained from our Abbot nostro & fratribus facilè this most critical time]] temporis articulo]]
and brothers. impetrauit. one death to run into differat aliam incurrit:
1458. So the jealousy of the 1458. Sìcque me Francorum another.
Franks expelled me to inuidia ad Occidentem, 1467. So of me who, from one 1467. sic ego ab vno periculo
the Occident, danger I have knowingly in aliud scienter me
1459. as Jerome by the Romans 1459. sicut Hieronymum faced another, contuli,
to the Orient. Romanorum expulit ad 1468. there, at the horrisonous 1468. ibíque ad horrisoni
Orientem. waves of the Ocean, vndas Oceani cùm
1460. For certain, I never 1460. Nunquam enim huic while the extremity of fugam mihi vlteriùs
would have accepted rei acquieuissem, (sciat the earth would not terræ postremitas
such a thing, (God Deus) provide me a further [[extremitas]] non
would know) escape præberet,
1461. if I had not to escape 1461. nisi vt quocumque 1469. I often repeated this in 1469. sæpe in orationibus meis
anyway, as I have modo has, quas my prayers: illud reuoluebam:
said, those attacks I incessanter sustinebam, 1470. From the end of the earth 1470. A finibus terræ ad te
incessantly sustained. oppressiones, vt dixi, unto thee I cried, while my clamavi, dum anxiaretur
declinarem. heart would be anxious. cor meum.
1462. Actually, the country was 1462. Terra quippe barbara 1471. Indeed, with how 1471. Quanta enim anxietate
barbarous and the idiom & terræ lingua mihi much anxiety also that illa etiam,
of the land unknown to incognita erat, congregation
me. 1472. of undisciplined [[badly 1472. quam regendam
1463. Moreover, the life 1463. & turpis atque educated]] brothers susceperam
of those Monks was indomabilis illorum whom I intended to indisciplinata [[male
notoriously shameful Monachorum vita govern would torment instructa]] fratrum
and indomitable almost omnibus ferè notissima, my heart day and night, congregatio cor meum
to everybody, díe ac nocte cruciaret,
1464. and the people of that 1464. & gens terræ illius 1473. when I would consider 1473. cùm tam animæ meæ
land inhuman and inhumana atque the dangers to both my quàm corporis pericula
disordered. incomposita. soul and my body, pensarem,

170 171
 ABEL ARD AND HELOISE A B O U T T H E A B B E Y T O W H I C H H E I S EL EC T ED, A N D O N T H E
PERSECUTION BY HIS SONS, THE MONKS, AND BY A T YRANT

1474. I judge now it escapes 1474. neminem iam latere 1486. for they had nothing in 1486. cùm nihil in commune
nobody. arbitror. common that I could haberent quod eis
1475. Above all, I was holding 1475. Certum quippe distribute to them, ministrarem,
for certain habebam, 1487. but each one of them, 1487. sed vnusquisque de
1476. that if I had tried to 1476. quod si eos ad regularem out of their own former propriis olim marsupijs
force [[to enclose]] them vitam, quam professe purses,
to follow the regular life fuerant, compellere 1488. should sustain himself 1488. se & concubinas suas
that they had professed, [[coronarer]] tentarem, and his concubines with cum filijs & filiabus
1477. it would not be possible 1477. me uiuere non posse. sons and daughters. substentaret.
for me to live. 1489. They were even rejoicing 1489. Gaudebant me super hoc
1478. Yet if I could not do 1478. Quod si hoc inquantum themselves when I was anxiari, & ipsi quoq;
anything possible into possem non agerem, worrying about this;
this direction, 1490. they stole and carried off 1490. furabantur & asportabant
1479. I would be damning 1479. me damnandum what they could. quæ poterant,
[injurious to] myself. [damnificandum] esse. 1491. In order that I would 1491. vt cúm in
1480. This same Abbey, a 1480. Ipsam etiam Abbatiam only fail in the administratione ipsa
certain tyrant, tyrannus quidam administration itself, deficerem,
1481. most powerful on this 1481. in terra illa 1492. I should be compelled 1492. compellerer
land, had since long potentissimus ita iam diu [they should be [compellerent] aut à
subjected to him; sibi subiugauerat, compelled] or to disciplina cessare, aut
1482. of course, from 1482. ex inordinatione scilicet abrogate the discipline, omninò recedere.
the disorder of the ipsius Monasterij nactus or to withdraw altogether.
Monastery itself, the occasionem, 1493. Since also the whole 1493. Cùm autem tota terræ
opportunity arose country of these illius barbaries
1483. that he would carry back 1483. vt omnia loca Monasterio barbarians
all the adjoining lands adiacentia in vsus 1494. had been similarly 1494. pariter exlex &
for his own use, proprios redegisset, lawless and undisciplined indisciplinata [[rudis]]
1484. and harass the Monks 1484. ac gravioribus [[uncouth]], esset,
themselves with exactionibus Monachos 1495. there was no men to 1495. nulli erant hominum
exactions heavier than ipsos, quàm tributarios whom I could go for ad quorum confugere
Jewish tributaries. Iudæos, exagitaret. help, possem adiutorium,
1485. The Monks beset me for 1485. Vrgebant me Monachi 1496. because I would differ 1496. cùm à moribus omnium
the daily necessities, pro necessitudinibus from the behavior of all pariter dissiderem.
quotidianis, of them.

172 173
 ABEL ARD AND HELOISE
1497. Outside, this tyrant and
his courtiers
1498. oppressed me
assiduously;
1499. inside, my brethren
incessantly set traps:
[[they piled up daily
traps]]
1500. as if the Apostle would
have expressed this truth
especially for me:
1501. outside fighting, inside
fears.
1502. I considered and
lamented how useless
and miserable the life I
would lead.
1503. On the one hand, how
fruitless I would live both
for me and for others;
1504. on the other, how much I
should have been useful
formerly to the clerics,
1505. and now that I have
abandoned them for the
sake of Monks,
1506. I would have any fruit
nor for themselves, nor
for the Monks.
1507. In truth, how
inefficacious I would
have given back in
all my attempts and
undertakings,
174
1497. Foris me tyrannus ille &
satellites sui
1498. assiduè opprimebant,
1499. intus mihi fratres
incessanter insidiabantur
[[quotidianas struxerunt
insidias]]:
1500. vt illud Apostoli in me
specialiter dictum res
ipsa indicaret,
1501. foris pugnæ, intus timores.
1502. Considerabam, &
plangebam quàm
inutilem & miseram
vitam ducerem,
1503. & quàm infructuosè tam
mihi quàm alijs viuerem,
1504. & quantum antea
Clericis profecissem,
1505. & quòd nunc eis propter
Monachos dimissis,
1506. nec in ipsis, nec in
Monachis aliquem
fructum haberem,
1507. & quàm inefficax in
omnibus incœptis atque
conatibus meis redderer,
A B O U T T H E A B B E Y T O W H I C H H E I S EL EC T ED, A N D O N T H E
PERSECUTION BY HIS SONS, THE MONKS, AND BY A T YRANT
1508. so that now from all
men I very justly should
receive that reproach:
1509. This man has started to
build and could not finish.
1510. I despaired inwardly
1511. when I would remember
what I had fled from,
1512. and would consider what
I would run into [[in
what hate I would drop
in]],
1513. and counting the former
troubles right now for
nothing;
1514. often, for my part, I said
moaning:
1515. I deserve what I endure,
1516. I who deserting the
Paraclete that is the
consoler,
1517. have run into a true
desolation,
1518. and, anxious to avoid
[[to have less]] threats,
1519. I have flown in definite
dangers.
1520. That also most crucified
me,
1521. that our Oratory, having
been abandoned,
1522. I so could not provide
the celebration of the
Divine office as it would
have been appropriate;
175
1508. vt iam mihi de omnibus
improperari rectissimè
deberet:
1509. Hic homo cœpit ædificare,
& non potuit consummare.
1510. Desperabam penitus,
1511. cùm recordarer quæ
fugeram,
1512. & considerarem quæ
incurrerem [[in quanta
odia inciderem]];
1513. & priores molestias quasi
iam nullas reputans,
1514. crebrò apud me
ingemiscens dicebam.
1515. Merito hæc patior,
1516. qui Paracletum, id est
consolatorem, deserens,
1517. in desolationem certam
me intrusi,
1518. & minas [[minùs]]
euitare cupiens,
1519. ad certa confugi
pericula.
1520. Illud autem plurimum
me cruciabat,
1521. quòd Oratorio nostro
dimisso,
1522. de diuini celebratione
officij ita vt opporteret
providere non poteram;
 ABEL ARD AND HELOISE A B O U T T H E A B B E Y T O W H I C H H E I S EL EC T ED, A N D O N T H E
PERSECUTION BY HIS SONS, THE MONKS, AND BY A T YRANT

1523. since the excessive 1523. quoniam loci nimia 1536. After the exiles had been 1536. Quæ cúm diuersis locis
poverty of the place paupertas vix vnius dispersed in various exules dispergerentur,
would barely suffice for hominis neccessitudini places,
the needs of one man. sufficeret. 1537. I have understood the 1537. oblatam mihi à Domino
1524. But then again, the true 1524. Sed ipse quoque verus opportunity offered to intellexi occasionem,
Paraclete himself has Paracletus mihi maximè me by the Lord
brought me principally a super hoc desolato veram 1538. that would satisfy our 1538. qua nostro consulerem
true consolation in that attulit consolationem, Oratory. Oratorio.
distress; 1539. Indeed, back there, 1539. Illuc namque reuersus,
1525. he has provided for his 1525. & proprio prout debebat 1540. I invited her with some 1540. eam cum quibusdam aliis
own Oratory just what prouidit Oratorio. other adherents of the de eadem congregatione
owed to him. same congregation of ipsi adhærentibus ad
1526. For indeed, it happened 1526. Accidit namque vt abbas hers to the aforesaid prædictum Oratorium
that our Abbot of noster sancti Dyonisij Oratory. inuitaui;
Saint-Denis, 1541. To her and those 1541. Eòque illis adductis,
1527. the foretold Abbey of 1527. prædictam illam nostra conducted there, I have ipsum Oratorium cum
Argenteuil —where that illa iam in Christo soror conceded and given omnibus ei pertinentibus
our already sister in in qua religionis habitum the Oratory itself with concessi & donaui;
Christ, Argenteoli [Argentolij] everything belonging to
Abbatiam, him.
1528. rather than wife, Heloise, 1528. potius quàm vxor 1542. Thereafter, to our 1542. ipsamque postmodum
had taken up the habit of Heloissa susceperat, donation itself, donationem nostram
religion— 1543. with the consent and 1543. assensu atque interuentu
1529. as it were by right —the 1529. tanquam ad ius through the intervention Episcopi terræ
Monastery Monasterij sui of the Bishop of the
1530. belonging him since 1530. antiquitus pertinentem, land,
long— 1544. Papa Innocent the 1544. Papa Innocentius
1531. would acquire it by any 1531. quocumque modo Second has certified secundus ipsis &
means. acquireret, [[confirmed]] to earum sequacibus
1532. Thenceforth, Convent 1532. & Conuentum inde themselves and their per priuilegium in
and nuns of this place, Sanctimonialium, successors a perpetual perpetuum coroborauit
1533. where that our 1533. Vbi illa comes nostra privilege. [[confirmauit]].
companion 1545. At first, those indeed, 1545. Quas ibi quidem primò
1534. had the priorate, 1534. Prioratum habebat, sustaining there a poor inopem sustinentes
1535. he would violently expel. 1535. violenter expelleret. life vitam,

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 ABEL ARD AND HELOISE A B O U T T H E A B B E Y T O W H I C H H E I S EL EC T ED, A N D O N T H E
PERSECUTION BY HIS SONS, THE MONKS, AND BY A T YRANT

1546. and, according to the 1546. & ad tempus plurimùm 1559. Also, in the eyes of 1559. Tantam autem gratiam
circumstances, very desolatas, everyone, so much grace in oculis omnium
abandoned, 1560. toward that sister of ours, 1560. illi sorori nostræ,
1547. the recourse to the 1547. divinæ misericordiæ 1561. who ruled over the 1561. quæ cæteris præerat,
Divine Mercy, respectus, others, God has granted Dominus annuit;
1548. whom they served 1548. cui deuotè seruiebant, 1562. that Bishops would have 1562. vt eam Episcopi quasi
devoutly, love her almost as a filiam, Abbates quasi
1549. soon brought them 1549. in breui consolatus est, daughter, Abbots almost sororem, Laici quasi
comfort, as a sister, and Laics matrem diligerent:
1550. it is thus that the 1550. & se eis quoque verum almost as a mother.
Paraclete has revealed exhibuit Paracletum, 1563. All alike admired, on the 1563. & omnes pariter eius
itself also true to them one hand, her religion religionem,
1551. in making the people 1551. & circumadiacentes 1564. and prudence; 1564. prudentiam,
of the neighborhoods populos misericordes eis 1565. and on the other, 1565. & in omnibus
merciful and auspicious atque propitios effecit. in everything, the Incomparabilem
to them. incomparable meekness patientiæ
1552. More than that (God 1552. Et plus (sciat Deus) of patience. mansuetudinem
would know) admirabantur.
1553. from what I judge, 1553. vt arbitror 1566. The more rarely she 1566. Quæ quantò rariùs se
1554. in one year the worldly 1554. vno anno in terrenis allowed herself to be videri permittebat,
goods [real estate] commodis [prædijs] seen,
multiplied. sunt multiplicatæ, 1567. in order that, namely in 1567. vt scilicet clauso cubiculo
1555. more than if I had 1555. quàm ego per centum si closed cell,
remained there a ibi permansissem. 1568. to sacred meditations 1568. sacris meditationibus
hundred years. and prayers, atque orationibus
1556. In fact, as [the more] 1556. Quippe quò [quantò] 1569. she would engage more 1569. puriùs vacaret:
the feminine sex is feminarum sexus est purely, 1570. tantò ardentiùs eius
weaker, infirmior, 1570. the more eagerly her præsentiam
1557. the more their dire need 1557. tantò earum inopia presence
easily affects [impresses] miserabilior facile 1571. and spiritual 1571. atque spiritualis colloquij
human feeling, humanos commouet consultation for monita hi qui foris sunt
[permouet] affectus, advice were insistently efflagitabant.
1558. the more their virtue is 1558. & earum virtus tam Deo requested by those
agreeable to both God quàm hominibus est outside.
and men. gratior.

178 179
 Chapter Fourteen: CAP. XIV.
On The Defamation of De infamatione
Lewdness. turpitudinis.

1572. Since then all their 1572. Cum autem omnes

neighbors vehemently earum vicini vehementer
reproached me me culparent,
1573. that I should consider I 1573. quod earum inopiæ
did less for their needs minus quàm possem &
than I could or should deberem consulerem,
have done
1574. easily and deservingly, if 1574. & facile id nostra saltem
only by our preaching. prædicatione valerem:
1575. I have begun to go back 1575. cœpi sæpius ad
to them more often in eas reuerti, vt
order to assist them eis quoquomodo
howsoever I could. subuenirem.
1576. Doing this, murmur of 1576. In quo nec inuidiæ mihi
envy has not failed me murmur defuit,
either,
1577. and what sincere charity 1577. & quod me facere sincera
prompted me to do, charitas compellebat,
1578. the usual depravity of my 1578. solita derogantium
detractors accused most prauitas impudentissimè
shamelessly, accusabat;
1579. saying that I was drawn 1579. dicens me adhuc
there by a certain delight quadam [[coitus illiciti]]
in carnal desire [[illicit carnalis concupiscentiæ
sexual relation,]] oblectatione teneri,
1580. and that to bear the 1580. qui pristinæ dilectæ
absence of the formerly substinere absentiam
beloved,
1581. I would rarely or never 1581. vix aut numquam
endure. paterer.

181
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1582. I am often ruminating in 1582. Qui frequenter illam 1593. by what calumny 1593. quanta me detrectactione
myself that complaint of beati Hieronymi [[infamy]] they would [[infamiâ]] opprimerent!
Blessed Jerome querimoniam mecum overwhelm me!
voluens, 1594. Now, liberated from that 1594. Nunc verò mihi diuina
1583. writing to Asella about 1583. qui ad Asellam de fictis suspicion by the Divine misericordia ab hac
false friends, which says: amicis scribens, ait: misericord, suspicione liberato,
1584. Nothing is objected to me, 1584. Nihil mihi obijcitur nisi 1595. and the faculty for 1595. quomodo huius
except my sex, sexus meus, perpetrating that perpetrandæ
1585. and that would never have 1585. & hoc nunquam turpitude having been turpitudinis facultate
been reproached if Paula obijceretur {sic!} nisi cum removed, how does ablata
had not left for Jerusalem. Hierosolimam Paula 1596. the suspicion persist? 1596. suspitio remanet?
proficiscitur. 1597. And also, what is this so 1597. Quæ etiam tam
1586. And again: Before, he 1586. Et iterum: Antequam, impudent and newest impudens hæc
said, I would know the inquit, domum sanctæ accusation [[calumny?]] criminatio nouissima
house of saint Paula, Paulæ nossem, [[calumnia]] ?
1587. my zeal resounded 1587. totius in me vrbis studia 1598. For that thing greatly 1598. Adeò námque res
throughout the city, consonabant, removes any suspicion ista omnem huius
1588. and almost everyone judged 1588. omnium penè indicio of that turpitude among turpitudinisuspicionem
me worthy of the highest dignus summo sacerdotio everybody apud omnes remouet,
ministry. decernebar. 1599. so that whosoever 1599. vt quicumque mulieres
1589. But I know that the 1589. Sed scio per bonam & endeavors to watch obseruare diligentiùs
kingdom of heaven may be malam famam peruenire ad women more carefully, student,
reached through good or bad regna cælorum: 1600. may employ Eunuchs for 1600. eis Eunuchos adhibeant:
fame. them,
1590. When (I say) I would 1590. Cùm hanc (inquam) 1601. as sacred History reports 1601. sicut de Hester & cæteris
call to mind the injustice in tantum virum about Esther and Regis Assueri puellis
of this calumniation detractionis other girls of the King sacra narrat Historia.
[detraction] upon such a [detractationis] iniuriam Assuerus.
man, ad mentem reducerem, 1602. We read also that this 1602. Legimus & potentem
1591. I took no little comfort 1591. non modicam hinc powerful Eunuch of illum reginæ Candacis
from it, asking: consolationem Queen Candace was the Eunuchum vniuersis eius
carpebam, inquiens: head of all her treasure. gazi præesse.
1592. Oh! If my rivals would 1592. O si tantam suspicionis
find out in me such a causam æmuli mei in me
cause of suspicion, reperirent,

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1603. Philip the Apostle is 1603. Ad quem conuertendum 1612. a foreign fault made it to 1612. id aliena culpa in me
directed by an Angel for & baptizandum me, ageret,
converting and baptizing Philippus Apostolus ab 1613. in order I might be 1613. vt ad simile opus me
him, Angelo directus est. prepared free for a liberum præpararet,
1604. Such men indeed have 1604. Tales quippe Semper similar task.
always acquired positions apud verecundas & 1614. And the pain, the milder, 1614. ac tantò minore pœna,
next to respectable and honestas feminas tantò 1615. briefer, and more sudden 1615. quantò breuiore ac
honorable women, the ampliùs dignitatis & it was subita,
more largely they enjoy familiaritatis adepti sunt, 1616. —as I was overwhelmed 1616. vt oppressus somno
dignity and familiarity, by sleep
1605. how further they stood 1605. quantò longiùs ab hac 1617. while hands swooped 1617. cùm mihi manus
from that suspicion. absistebant suspicione. down on me— inijcerent [[inicerent]]
1606. It was to rid himself 1606. Ad quam quodem 1618. I barely felt any pain. 1618. nihil pœnæ ferè
completely from it that penitus remouendam sentirem.
the greatest of the maximum illum 1619. But what then, by 1619. Sed quod tunc fortè
Christian Philosophers, Christianorum chance, the less I have minus pertuli ex vulnere,
Origen, Philosophum Origenem, suffered from the injury,
1607. —as he intended to 1607. cùm mulierum quoque 1620. the more durably I 1620. nunc ex detractione
instruct also women in sanctæ doctrinæ am now struck by the [[obtrectatione]] diuitius
sacred learning— intenderet, calumny [[detraction]], [diutiùs] plector,
1608. puts his hands on 1608. sibi ipsi manus intulisse 1621. and so, more by the 1621. & plus ex detrimento
himself, it is contained Ecclesiasticæ Historiæ damage to my fame famæ quàm
in the sixth Book of the Liber VI. continet. 1622. I am excruciated, than 1622. ex corporis crucior
Ecclesiastical History. by the body diminution. diminutione.
1609. I thought however, 1609. Putabam tamen in hoc 1623. No doubt, as it is written, 1623. Sicut enim scriptum est,
that in this, the divine mihi magis quàm illi 1624. Better is a good name than 1624. Melius est nomen bonum
misericord had been diuinam misericordiam many riches. quàm divitiæ multæ.
more propitious to me propitiam fuisse, 1625. And as Blessed 1625. Et vt beatus meminit
than to him, Augustine remembered Augustinus in Sermone
1610. so that he is believed 1610. vt quod ille minus in that Sermon on the quodam de vita &
to have acted with less prouidè creditur egisse, life and mores of the moribus Clericorum:
forethought, Clerks:
1611. and thereby has 1611. atque indè non modicum 1626. Who, faithful to his 1626. Qui fidens conscientiæ
not committed an crimen incurrisse: conscience, neglects his suæ negligit amam suam,
insignificant crime: fame, is cruel.99 crudelis est.

184 185
 ABEL ARD AND HELOISE
1627. The same as above:
Provide, he says, for good
things, as the Apostle says
not only before God, but
also before men. For us, our
conscience suffices in us.
For the sake of us [of you],
I have not polluted, but our
reputation must prevail in
us [[in you.]]100 There are
two things: conscience and
reputation: conscience for
yourself; reputation for the
neighbor.
1628. Indeed, what would their
envy not throw against
Christ himself or his
members,
1629. both Prophets as
Apostles, needless to say,
or other holy Fathers,
1630. —if it would exist at their
time—
1631. though they were, if
you see what I mean,
physically complete
1632. if they would see them
associated [[joined
together]] in familiar
conversation principally
with women?
186
1627. Idem suprà, Prouidemus,
inquit, bona, vt ait
Apostolus, non solùm coram
Deo, sed etiam coram
hominibus. Propter nos
conscientia nostra sufficit
in nobis. Propter nos
[[vos]] fama nostra non
pollui, sed pollere debet in
nobis [[vobis…]]. Duæ res
sunt conscientia & fama.
Conscientia tibi: fama
proximo.
1628. Quid autem horum
inuidia ipsi Christo vel
eius membris,
1629. tam Prophetis scilicet
quàm Apostolis, seu alijs
Patribus sanctis obijceret,
1630. si in eorum temporibus
existeret,
1631. cùm eos videlicet
corpore integros
1632. tam familiari
conuersatione feminis
præcipuè videret
[[viderent]] sociatos
[[conjunctos]]?
O N T H E D E FA M AT I O N O F L E W D N E S S
1633. Whence Blessed
Augustine in the Book
On the Work of Monks
demonstrates that the
same women also, to the
Lord Jesus Christ and
the Apostles
1634. had kept themselves
closed as inseparable
[[trustworthy]]
companions
1635. so as they might proceed
with them until in their
preaching.
1636. For this indeed, he said,
faithful women who possess
earthly goods went with
them,
1637. and attended them from
their substance,
1638. so that nobody among them
might lack what would
pertain to the substance of
their life.
1639. If anyone does not
believe that the Apostles
have done it
1640. and would travel about
with their women of holy
behavior
1641. wheresoever they
preached the Gospel,
1642. let him listen to the
Gospel
187
1633. Vnde & beatus
Augustinus in Libro de
Opere Monachorum,
ipsas etiam mulieres
Domino Iesu Christo
atque Apostolis
1634. ita inseparabiles [[fidas]]
comites adhæsisse
demonstrat,
1635. vt & cum eis etiam
ad prædicationem
procederent.
1636. Ad hoc enim, inquit, &
fideles mulieres habentes
terrenam substantiam ibant
cum eis,
1637. & ministrabant eis de sua
substantia,
1638. vt nullius indigerent horum
quæ ad substantiam vitæ
huius pertinerent.
1639. Et quisquis non putat ab
Apostolis fieri,
1640. vt cum eis sanctæ
conuersationis mulieres
cursitarent [[circuirent]]
1641. quocúmque Euangelium
prædicabant,
1642. Euangelium audiat
 ABEL ARD AND HELOISE O N T H E D E FA M AT I O N O F L E W D N E S S

1643. and recognize they did it 1643. & cognoscat 1655. may give up, in the name of 1655. propriam vxorem causa
following the example of quemadmodum hoc religion, the care of his wife, religionis abijcere cura sua,
the Lord Himself. ipsius Domini exemplo 1656. so as not to provide her with 1656. vt non ei victum &
faciebant. food and clothing vestitum largiatur,
1644. In fact, it is written in the 1644. In Euangelio enim 1657. even if he mayn’t entice her 1657. sod (sed ?) non vt cum illa
Gospel, scriptum est, carnally. carnaliter iaceat.
1645. After this he made the same 1645. Deinceps & ipse iter faciebat 1658. So did the saint Apostles 1658. Sic & sanctos Apostolos
journey through cities and per ciuitates, & castella, as we read in blessed Paul legimus egisse beato Paulo
castles, saying: dicente:
1646. evangelizing the reign of 1646. Euangelizans regnum Dei, 1659. Is that we have not the right 1659. Nunquid non habemus
God, to lead from place to place a potestatem sororem mulierem
1647. and the dozen with him, 1647. & duodecim cum illo, & sister woman, circumducendi,
and some women, mulieres aliquæ, 1660. as the Lord’s brothers and 1660. sicut fratres Domini &
1648. who had been cured from 1648. quæ erant curatæ à Cephas? Cephas?
unclean [[wicked]] spirits spiritibus immundis 1661. Take note, you fool, that he 1661. Vide insipiens quia non
and infirmities, [malignis], & has not said: dixit,
infirmitatibus, 1662. is it possible that we have 1662. Nunquid non habemus
1649. Mary, who was called the 1649. Maria, quæ vocatur not the right to embrace potestatem sororem mulierem
Magdalene, Magdalenæ, sister woman, amplectendi,
1650. but also Joanna, the wife of 1650. & Iohanna, vxor Cuze 1663. but “to take along”? 1663. sed circumducendi;
Chuza, Herod’s steward, procuratoris Herodis, 1664. Isn’t it that by dint of 1664. scilicet vt mercede
1651. as well as Susanna 1651. & Susanna, preaching, they have to be prædicationis substentarentur
1652. and so many others who 1652. & aliæ multæ quæ supported by them; [[sustentarentur] ab eis,
provided for them out of ministrabant ei de 1665. however not that there might 1665. nec tamen deinceps foret
their own resources. facultatibus suis. be afterward carnal union inter eos carnale coniugium.
1653. And Leo the Ninth, 1653. Et Leo nonus [Magnus], between them.
from the Monastery contra Epistolam 1666. Certainly, that Pharisee, 1666. Ipse certè Phariseus, qui
of Studius, against the Parmeniani [Parmenij] who says to himself of intra se de Domino ait,
Epistle of the Parmenian de Studij Monasterio, the Lord:
[Parmenide]: 101
1667. This one, if he were a 1667. Hic, si esset propheta, sciret
1654. says: We declare openly 1654. Omnino, inquit, prophet, he should know vtique quæ & qualis esset
that there is absolutely profitemur non licere who, and of what kind this mulier quæ tangit eum,
no question that bishop, Episcopo, Presbytero, woman who touches him is,
presbyter, deacon or Diacono, Subdiacono 1668. because she is a sinner. 1668. quia peccatrix est:
subdeacon

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 ABEL ARD AND HELOISE O N T H E D E FA M AT I O N O F L E W D N E S S

1669. It could have been much 1669. multo commodiorem, 1680. what, as he would have 1680. quod egregius ille
easier, from a human quantum ad humanum seen it, the eminent Doctor cùm vidisset,
point of view, as could be iudicium spectat, Doctor praised largely, maximè commendans
expected, saying: ait;
1670. to imagine a possible 1670. turpitudinis coniecturam 1681. There was at that place 1681. Erat illic senex quidam
link of turpitude from de Domino concipere a certain graybeard nomine Malchus eiusdem
the Lord, than from poterat, quàm de nobis named Malchus, indigene loci indigena, [άυτόχθιον]
us.102 isti: [autochthon] of the same [[άυτόθχιον]]
1671. Likewise who has found 1671. aut qui Matrem eius site,
Christ’s Mother entrusted Iuueni commendatam, 1682. likewise an old woman 1682. anus quoque in eius
to a young man, living in common with him. contubernio.
1672. or saw Prophets perfectly 1672. vel Prophetas cum viduis 1683. Both of them eager in 1683. Studiosi ambo religionis,
received as guests by maximè hospitari religion,
widows 1684. so as to rub the threshold of 1684. & sic Ecclesiæ limen
1673. and also speaking with 1673. atque conversari videbat, the Church, terentes,
them, 1685. so you would have taken 1685. vt Zachariam & Elisabeth
1674. would be hence much 1674. multo probabiliorem them for Zacharias and de Euangelio crederes,
more likely to conceive inde suspitionem Elisabeth from the Gospel,
suspicion. contrahere. 1686. except that no John was 1686. nisi quòd Ioannes in medio
1675. What would have those 1675. Quid etiam dixissent isti among them. non erat.
detractors of ours then detractatores nostri, 1687. Finally, why should 1687. Cur denique à
said, they refrain from the detractione sanctorum
1676. if they would observe 1676. si Malchum illum detraction of the sacred Patrum se continent,
Malchus, this captive captiuum Monachum, Fathers,
Monk, 1688. of whom we frequently 1688. quos frequenter legimus,
1677. about whom Blessed 1677. de quo beatus scribit read, or even see vel etiam vidimus,
Jerome wrote, Hieronymus, 1689. establishing Monasteries 1689. Monasteria quoque
1678. surviving in common 1678. eodem contubernio also for women, feminarum constituere,
with a woman? cum vxore victitantem 1690. and ministering them; 1690. atque eis ministrare;
conspicerent? 1691. following the example of 1691. exemplo quidem septem
1679. How they would have 1679. Quanto id crimini those seven deacons Diaconorum,
ascribed to a crime adscriberent, 1692. whom the Apostles put in 1692. quos pro se Apostoli
command at their place mensis & procurationi
for the tables and the mulierum præfecerunt?
attendance of the women?

190 191
 ABEL ARD AND HELOISE O N T H E D E FA M AT I O N O F L E W D N E S S

1693. So much to the point 1693. Adeò námque sexus 1707. the natural order is 1707. ordine perturbato
that the weaker sex infirmior disrupted; naturali
1694. needs the help of the 1694. fortioris indiget auxilio, 1708. Abbesses, and even 1708. ipsas Abbatissas atque
stronger, nuns over the Clerics Moniales Clericis quoque
1695. so that always man over 1695. vt semper virum mulieri themselves, ipsis,
woman, 1709. —under which are the 1709. quibus subest populus,
1696. almost as head would 1696. quasi caput præesse people—
preside, the Apostle Apostolus statuat. 1710. are observed ruling, 1710. dominari conspicimus,
establishes. 1711. and so, the more easily 1711. & tantò faciliùs eos ad
1697. To her, then, as the sign 1697. In cuius etiam rei signo they can induce them to prava desideria inducere
of the thing, evil desires, posse,
1698. he ordered that she 1698. ipsam semper velatum 1712. the more they hold them 1712. quantò eis ampliùs
should always have her habere caput præcipit. under control, habent præesse,
head covered. 1713. and the heavier this type 1713. & iugum illud in eos
1699. Where I am not 1699. Vnde non mediocriter of yoke they hang over grauissimum exercere.
middlingly surprised miror them.
1700. to see that this custom 1700. consuetudines has in 1714. What this satirist was 1714. Quod Satyricus ille
has been established Monasterijs dudum considering, saying: considerans ait,
long ago in Monasteries, inoleuisse, 1715. There is nothing so 1715. Intolerabilius nihil est quàm
1701. that just as Abbots are 1701. quòd quemadmodum intolerable than a rich femina diues.
for men, viris Abbates, woman.
1702. so Abbesses may be 1702. ita & feminis Abbatissæ
placed in front of præponantur,
women,
1703. and to the same Rules 1703. & eiusdem Regulæ
of the profession, both professione tam feminæ
women and men may quàm viri se adstringant.
subject themselves.
1704. In those, however, many 1704. In qua tamen pleraque
things continentur
1705. cannot be fulfilled by 1705. quæ à feminis tam prelatis
the women, whether quàm subiectis nullatenus
superiors or subjects. possunt adimpleri.
1706. Furthermore, in many 1706. In plerisque etiam locis
places

192 193
 Chapter Fifteen: CAP. XV.

1716. I am often deeply 1716. Hoc ego sæpè apud

reflecting about that: me petractando
[[pertractendo]],
1717. How much would it be 1717. quantùm mihi liceret,
allowed to me to provide sororibus illis providere,
for these sisters?
1718. And so I have decided to 1718. & earum curam agere
take care of them; disposueram:
1719. and, that they might 1719. & quo me ampliùs
revere me more, reuererentur,
1720. also to watch them by 1720. corporali quoque
bodily presence præsentia eis inuigilare
1721. [[and so to better meet 1721. [[ & sic etiam earum
their necessities.]] magis necessitudinibus
subvenire.]]
1722. And, as the persecution 1722. Et cùm me nunc
of my sons would now frequentior ac maior
afflict me more strongly [[gravior]] persecutio
[[more heavily]] and filiorum
frequently
1723. than my brothers 1723. quàm olim fratrum
previously, affligeret,
1724. I would turn to them 1724. ad eas de æstu huius
from the ardor of that tempestatis quasi ad
storm, almost as if, quendam tranquillitatis
seeking refuge in a port portum recurrerem,
of peace,
1725. I might breathe a little 1725. atque ibi aliquantulum
there. respirarem,
1726. And who had obtained 1726. & qui in Monachis
no fruit with the Monks nullum,

195
 ABEL ARD AND HELOISE
1727. would at least obtain
some with them.
1728. Indeed more salutary it
might be to me,
1729. the more necessary
it might be to their
weakness.
1730. But now Satan precluded
me from this too,
1731. so that I might not find
where I could rest, or
even live.
1732. Yet as a vagrant and
fugitive, like the cursed
Cain,
1733. I will be moved around
everywhere.
1734. As I remembered above,
1735. outside conflicts, inside
fears,
1736. ceaselessly [[perpetually]]
crucify me,
1737. and even both alike
outside and inside, by
fights and fears.
1738. And the persecution of
the sons has fired up
against me much more
dangerous and frequent
1739. than that of the enemies.
1740. In fact, I have those
always present,
1741. and I continually sustain
their traps.
196
CHAPTER FIFTEEN
1727. aliquem saltem in illis 1742. I see the danger to my
assequerer fructum. body in the enemies’
1728. Ac tantò id mihi fieret violence,
magis saluberrimum, 1743. if I go outside the
1729. quantò id earum cloister.
infirmitati magis esset 1744. But in the cloister also
neccessarium. from my sons,
1730. Nunc autem ita me 1745. that is from the Monks
Sathanas impediuit, 1746. who are, to me, the
1731. vt vbi quiescere possim, Abbot,
aut etiam viuere, non 1747. committed, that means
inueniam: to the Father,
1732. sed vagus & profugus, 1748. I incessantly sustain
ad instar maledicti Cain both violent and painful
machinations.
1733. vbique circumferar: 1749. How often have
they tried [[artfully
1734. quem, vt supra memini, attempted]] to poison
1735. foris pugnæ, intus timores me,
1750. as it happened to Blessed
1736. incessanter [[perpetuò]] Benedict.
cruciant, 1751. Moreover, that same
1737. imò tam foris quàm reason
intus pugnæ pariter & 1752. that has led him to
timores. abandon the corrupted
1738. Et multò periculosior sons,
& crebrior persecutio 1753. would encourage me to
filiorum aduersum me openly do the same by
sæuit the example of such a
1739. quàm hostium. Father:
1740. Istos quippe Semper 1754. then, you see this,
præsentes habeo, exposing myself to a real
1741. & eorum insidias iugiter danger
sustineo.
197
1742. Hostium violentiam in
corporis mei periculum
video,
1743. si à claustro procedam.
1744. In claustro autem
filiorum,
1745. id est Monachorum,
1746. mihi tanquam Abbati,
1747. hoc est Patri,
commissorum,
1748. tam violenta quàm dolosa
incessanter substineo
machinamenta.
1749. O quotiens veneno
me perdere [[summâ
arte conati sunt]]
tentauerunt!
1750. sicut & in beato factum
est Benedicto.
1751. Ac si hæc ipsa causa,
1752. qua ille peruersos
deseruit filios,
1753. ad hoc ipsum me
patenter tanti Patris
adhortaretur exemplo:
1754. ne me certo videlicet
opponens periculo,
 ABEL ARD AND HELOISE
1755. is temerarious like
tempting God instead of
loving Him;
1756. I would rather find I am
a destructor of myself.
1757. Against such daily plots
of theirs,
1758. —as in the
administration of eat or
drink—
1759. I would protect myself
the best I could.
1760. They endeavored
to poison me in the
sacrifice of the altar itself
1761. putting poison namely in
the chalice.
1762. Moreover, one day,
1763. as I went to Nantes to
visit the Count who was
sick,
1764. staying there in the
house of my brother in
flesh,
1765. through the man who
was servant in our
retinue,
1766. they combined to kill me
with poison;
1767. they supposed, you
understand the trick, I
would be less aware of
such a machination.
198
CHAPTER FIFTEEN
1755. temerarius Dei temptator 1768. But the Divine 1768. [[Deo autem aliter visum
potiusquam amator: disposition operated est]] Diuina autem
otherwise; [[it was seen dispositione tunc actum
1756. imò meipsius perempto differently by God.]] est,
inuenirer. 1769. while I did not touch the 1769. vt dum cibum mihi
1757. A talibus autem eorum food prepared for me, apparatum non curarem,
quotidianis insidijs 1770. a brother of the Monks I 1770. frater quidam ex
1758. cùm mihi in had brought with me, Monachis quem mecum
administratione cibi vel adduxeram,
potus 1771. consuming that food 1771. hoc cibo per
1759. quantum possem by ignorance, fell down ignorantiam vsus ibidem
prouiderem, dead, mortuus occumberet,
1760. in ipso altaris sacrificio 1772. and the servant himself, 1772. & famulus ille, qui
in toxicare [[toxicare]] who was suspected of hoc [[tam infandum
me moliti sunt, that, [[who had dared to ausus est facinus]]
1761. veneno scilicet calici do such a shameful act]] præsumpserat,
immisso. 1773. frightened by both his 1773. tam conscientiæ suæ,
1762. Qui etiam quadam die, conscience and the quàm testimonio ipsius
1763. cùm Namneti ad evidence of the thing, rei perterritus aufugeret.
Comitem in ægritudine fled in terror.
sua visitandum venissem, 1774. Therefore, from then 1774. Ex tunc itaque manifesta
1764. hospitatum me ibi in on, their wickedness was omnibus eorum
domo cuiusdam fratris manifest to all, nequitia,
mei carnalis, 1775. I have started right now 1775. patenter iam cœpi
1765. per ipsum qui in openly, as well as I could, eorum prout poteram
Comitatu nostro erat 1776. to avoid the wiles [[to 1776. insidias [[vitare, vel in
famulum avoid them I had to cuniculos adversum
1766. veneno interficere act through devious agere]] declinare,
machinati sunt, means.]]
1767. vbi videlicet me minus 1777. I had to withdraw myself 1777. etiam à Conuentu
à tali machinatione from the Convent of the Abbatiæ me subtrahere,
prouidere crediderunt. Abbey,
1778. and live in cells with a 1778. & in Cellulis cum paucis
few. habitare.
199
 ABEL ARD AND HELOISE CHAPTER FIFTEEN

1779. Those monks, if they 1779. Qui si me transiturum 1790. that they would leave the 1790. se vlteriùs ab Abbatia
could anticipate that I aliquò præsensissent, Abbey altogether, and penitus recessuros,
would travel somewhere, in no way and no more nec me amplius in
1780. they bribed [[placed]] 1780. corruptos per disquiet [[perturb]] me aliquo inquietaturos
hijackers corrupted pecuniam latrones so much. [[perturbaturos]].
with money on roads in vijs aut semitis, vt 1791. Some publicly and 1791. Qui publicè &
or byways, in order to me interficerent, insolently violated the impudentissimè tam
murder me. opponebant faith given as well as the fidem datam quàm
[[collocabant]]. oaths sworn. sacramenta facta
1781. While I would still be 1781. Dum autem in istis violantes,
laboring amid these laborarem periculis, 1792. Finally. by the authority 1792. tandem per authoritatem
perils, of the Roman Pontiff Romani Pontificis
1782. one day, by accident, I 1782. fortè me die quadam de Innocent Innocentij,
fell from my saddle. nostra lapsum equitatura 1793. through the Legate ad 1793. Legato proprio ad hoc
1783. The hand of the Lord 1783. manus Domini hoc constituted, destinato [[constituto]],
struck me sharply, vehementer collisit, 1794. in the presence of the 1794. in præsentia Comitis
1784. breaking, no less than 1784. colli videlicet mei Count and the Bishops, & Episcoporum, hoc
that, the canal of my canalem confringens. they are compelled to ipsum iurare compulsi
neck. swear upon this sunt,
1785. And this fracture has 1785. Et multò me ampliùs 1795. and many other things. 1795. & pleraque alia.
afflicted me much more hæc fractura afflixit 1796. Even then they did not 1796. Nec sic adhuc
1786. than my earlier injury, 1786. & debilitauit, quàm keep quiet. quieuerunt.
and weakened me. prior plaga. 1797. Recently indeed, while, as 1797. Nuper autem cùm illis,
1787. Sometimes I contained 1787. Quandoque horum those I mentioned before quos prædixi, eiectis ad
their unbridled indomitam rebellionem had been expelled, I Conuentum Abbatiæ
rebelliousness [[pervicaciores animos]] would have returned to redijssem;
[[most intractable per excommunicationem the Convent of the Abbey
minds]] through coercens, 1798. and so reunite myself 1798. & reliquis fratribus, quos
excommunication; with the rest of the minus suspicabar, me
1788. those whom I most 1788. quosdam eorum, quos brethren, whom I would committerem
feared, magis formidabam, least suspect,
1789. I have compelled so 1789. ad hoc compuli, vt fide 1799. I discovered that these 1799. multo hos peiores quàm
far as to promise me sua seu sacramento were much worse than illos reperi.
publicly, either on their publicè mihi those.
faith or by oath, promitterent,

200 201
 ABEL ARD AND HELOISE CHAPTER FIFTEEN

1800. For these tried to put not 1800. Quos iam quidem non 1810. the more wretched, as 1810. tanto scilicet miserior
poison, but a sword into de veneno, sed de gladio it appears, the more quantò ditior effectus;
my throat. in iugulum meum wealthy I became; that vt nostro etiam exemplo
tractantes through our example eorum, qui id sponte
1801. I could barely escape 1801. cuiusdam Proceris terræ be also refrained the appetunt, ambitio
through the intervention conductu [[auspicio ambition of those who refrenetur.
[[most felicitous help]] of maxime fausto]] vix deliberately strive to that.
an important person of euasi. 1811. Here is, most beloved 1811. Hæc, dilectissime frater
the land. brother in Christ, in Christo
1802. Until now, I am still 1802. In quo etiam adhuc 1812. most intimate 1812. & ex diutina [[divina]]
imperiled by that danger. laboro periculo, companion 103 of conuersatione
1803. And daily I suspect, like 1803. & quotidie quasi long-lasting [[divine]] [[diutino commercio]]
a sword hanging over my ceruici meæ gladium conversation,104 [[a familiarissime comes,
throat, imminentem suspicio, commerce105 of long
1804. so that, between the 1804. vt inter epulas vix duration,]]
dishes, I barely breathe, respirem: 1813. the story [[the history]] 1813. de calamitatum mearum
1805. like the man we read 1805. sicut de illo legitur, qui of my calamities Historia, [[hystoria]]
about who credited to cùm Dionisij tyranni 1814. in which I am agitated 1814. in quibus quasi à
tyrant Dionysius’s power potentiam [potestatem] almost from the cradle, cunabulis iugiter laboro,
[authority] 1815. what I, about your 1815. tuæ me desolationi
1806. and conquered wealth, 1806. atque opes conquisitas desolation106
the highest happiness maximæ imputaret 1816. and the endured injury 1816. atque iniuriæ illatæ
[[attributed the summit beatitudini [[summæ could write, should scripsisse sufficiat;
of felicity]], imputaret felicitati]], suffice.
1807. noticing the sword 1807. filo latenter appensum 1817. In order that, as I 1817. vt, sicut in exordio
secretly suspended on super se gladium prefaced in the Epistle’s præfatus sum Epistolæ,
him by a thread, aspiciens, exordium,
1808. is informed about what 1808. quæ terrenam potentiam 1818. your oppression 107 1818. oppressionem tuam
felicity follows earthly felicitas consequatur [[your adversities]] [[tuas res adversas]]
power. edoctus est. 1819. in comparison to mine 1819. in comparatione
1809. What now I also constantly 1809. Quod nunc quoque mearum
[[continuously]] ipse de paupere 1820. should be either none 1820. aut nullam [[nullas]],
experience as from a Monacho in Abbatem [[null and void]]
poor Monk I had been promotus incessanter 1821. or slight [[moderate]] 1821. aut modicam [[modicas]]
promoted to Abbott, [[indesinenter]] experior you may judge; esse iudices;

202 203
 ABEL ARD AND HELOISE
1822. and you will support it
[[them]] with the more
resignation,
1823. the less important you
consider them [[you
evaluate them less
important for you.]]
1824. Assuming always that for
consolation,
1825. what the Lord has
annunciated to his
followers about the
followers of the devil:
1826. If they have persecuted me,
they also will persecute you.
1827. If the world hates you,
1828. know that it has hated me
prior to you.
1829. If you would have been of
the world,
1830. the world would have loved
what was its own.
1831. And: All, the Apostle
says, who want to live
piously in Christ, will suffer
persecution.
1832. And elsewhere: Do you
think I want to please men?
1833. If until now I would have
pleased men,
1834. I would not have been
servant of Christ.
1835. And the Psalmist:
204
1822. & tantò eam [[eas]]
patientiùs feras,
1823. quantò minorem
consideras [[inferiores
tecum reputes]].
1824. Illud semper in
consolationem assumens,
1825. quod membris suis
de membris diaboli
Dominus prædixit:
1826. Si me persecuti sunt, & vos
persequentur.
1827. Si mundus vos odit,
1828. scitote quoniam me priorem
vobis odio habuit.
1829. Si de mundo fuissetis,
1830. mundus quod suum erat
diligeret.
1831. Et: Omnes, inquit
Apostolus, qui volunt
piè viuere in Christo,
persecutionem patientur.
1832. Et alibi. Haud quæro
hominibus placere.
1833. Si adhuc hominibus
placerem,
1834. Christi seruus non essem.
1835. Et Psalmista,
CHAPTER FIFTEEN
1836. They are confused, he says,
who would please men
because God has rejected
them.
1837. What Blessed Jerome
sagaciously attending
[[observing]],
1838. —I consider myself
his heir principally
regarding the insults of
slanders—
1839. when writing to
Nepotian, says:
1840. If I would still want to
please men, says the
Apostle,
1841. I would not have been slave
of Christ.
1842. He has ceased to please me:
he is made Christ’s slave.
1843. The same to Asella on
false friends:
1844. I give thanks to my God,
that I may be worthy of
being who the world shall
hate.
1845. and to the Monk
Heliodorus: You are
wrong, brother, you are
wrong if you ever think,
you Christian will not suffer
persecution.
1846. Our adversary like a
roaring lion, prowls around
seeking to devour,
205
1836. Confusi sunt, inquit,
qui hominibus placent,
quoniam Deus spreuit eos.
1837. Quod diligenter beatus
attendens [[observans]]
Hieronymus,
1838. cuius me precipuè
in contumelijs
detractionum hæredem
conspicio,
1839. ad Nepotianum scribens
ait:
1840. Si adhuc, inquit Apostolus,
hominibus placerem,
1841. Christi seruus non essem.
1842. Desinit placere hominibus,
& seruus factus est Christi.
1843. Idem ad Asellam de fictis
amicis,
1844. Gratias ago Deo meo, quòd
dignus sim quem mundus
oderit.
1845. Et ad Heliodorum
Monachum, Erras frater,
erras si putas vmquam
Christianum persecutionem
non pati.
1846. Adversarius noster tanquam
leo rugiens devorare
quærens circuit,
 ABEL ARD AND HELOISE CHAPTER FIFTEEN

1847. and you think about peace? 1847. & tu pacem putas? Sedet 1862. What a consolation is 1862. Quanta denique
He sits in ambush with the in insidijs cum divitibus. that finally for those who diligentium Deum illa
rich. love God est
1848. Therefore, animated by 1848. His itaque documentis 1863. from the Apostolic 1863. ex authoritate Apostolica
these lessons atque authority consolatio,
1849. and examples, 1849. exemplis animati, 1864. who says: we know that 1864. quæ dicit: Scimus quoniam
1850. the more serenely we will 1850. tantò securiùs ista for those who love God, diligentibus Deum omnia
support those, toleremus everything joins forces for cooperantur in bonum.
1851. the more hurtfully they 1851. quantò iniuriosiùs good.
happen. accidunt. 1865. What this wisest man 1865. Quod diligenter
1852. If they are not useful to 1852. Quæ si non ad meritum [[the wisest of wise ille sapientissimus
our merit, nobis, men]] considered [[sapientium
1853. we do not doubt they 1853. saltem ad purgationem attentively, sapientissimus]]
would be salutary for proficere aliqua non attendebat,
some expiation. dubitemus. 1866. when he would say in the 1866. cùm in Prouerbijs
1854. And since everything 1854. Et quoniam omnia Proverbs: diceret:
is managed by divina Dispositione 1867. Whatsoever happens to him 1867. Non contristabit iustum
Divine ordinance [dispensatione] the just will not be afflicted. quicquid ei acciderit.
[apportionment], geruntur, 1868. In saying this, he clearly 1868. Ex quo manifestè à
1855. each one of the faithful 1855. in hoc se saltem quisque demonstrates that they iustitia eos recedere
may take comfort from fidelium in omni turn away from justice demonstrat,
any tribulation, at least pressura consoletur, 1869. all those who grow angry 1869. quicunque pro aliquo
in this: at any trouble of theirs, sui grauamine his
1856. that nothing inordinate 1856. quòd nihil inordinatè irascuntur,
will be done, fieri vnquam 1870. when they do not doubt 1870. quæ erga se diuina
1857. that God’s supreme 1857. summa Dei bonitas they are laid upon dispensatione geri non
goodness does allow permittit, against them by divine dubitant;
1858. and that whatever 1858. & quod quæcumque dispensation;108
perverse things are made peruersè fiunt 1871. and they submit 1871. & se propriæ voluntati
1859. He himself brings them 1859. optimo fine ipse themselves, on the one magis quàm diuinæ
to the best conclusion. terminat. hand, more to their own subijciunt [[subiciunt]]
1860. Hence in everything it is 1860. Vnde & ei de omnibus will than to the divine
right to say to Him: rectè dicitur; one;
1861. Thy will be done. 1861. Fiat voluntas tua.

206 207
 ABEL ARD AND HELOISE
1872. on the other, to that
which in these words
resounds:
1873. Thy will be done,
1874. they oppose, through
occult desires,
1875. setting above God’s will
their own will.
1876. Farewell.
208
1872. & ei quod in verbis sonat,
1873. fiat voluntas tua,
1874. desiderijs occultis
repugnant,
1875. diuinæ voluntati
propriam anteponentes.
1876. Vale.
Second Letter
which is
His Heloise’s Deprecation
toward Peter
To her Lord, sa
say rather110
to the father! To her bride-
groom, nay to the brother!
From his servant? Rather from
his daughter! From his wife?
Rather from his sister!111
1877. Sent to the Friend
1878. for consolation your112
Epistle,
1879. most beloved,
1880. to me, by chance,
1881. somebody has brought
recently.
1882. As, at once, from the
dedication of the
heading,
1883. considering [[reflecting
inwardly]] it was yours,
1884. I have begun to read it
the more passionately,
1885. the more the writer
himself
1886. I dearly embrace,
1887. so that the one of whom
I have lost the thing,113
1888. at least by words,
1889. I may be recreating in
any picture
209
EPISTOLA II.
Quæ est
HELOISSÆ SUAE ad
PETRUM DEPRECATORIA
Domino suo, imò patri;
coniugi suo, imò fratri;
ancilla sua, imò filia,
ipsius vxor, imò soror;
1877. Missam ad Amicum
1878. pro consolatione
Epistolam,
1879. dilectissime,
1880. vestram ad me fortè
1881. quidam nuper attulit.
1882. Quam ex ipsa statim
tituli fronte
1883. vestram esse considerans
[[mecum reputans]],
1884. tantò ardentiùs eam
cœpi legere,
1885. quantò Scriptorem
ipsum
1886. chariùs amplector:
1887. vt cuius rem perdidi,
1888. verbis saltem
1889. tanquam eius quadam
imagine recreer.
 ABEL ARD AND HELOISE
1890. I remember, the words of
this letter were almost
1891. all full of gall as well as
of wormwood,
1892. that reported —weren’t
they— the miserable
story of our conversion,
1893. and your unceasing
torments, o unique
one. [[Others have read
“uniquely.”]]
1894. In reality, in that Epistle
you have fulfilled
1895. what in its exordium
you have promised the
Friend,114
1896. that—it’s easy to see—
in comparison to thine,
1897. “his” troubles
1898. “he” would have counted
[[esteemed]] null or
cheap.
1899. There, having at first
exposed your Masters’
persecutions against you,
1900. then, the injury of
extreme betrayal
[[perfidy]] against your
body;
1901. also against your
schoolfellows’ —
evidently Alberic of
Rheims and Lotulf the
Lombard—
210
H I S H E L O I S E’S D E P R E C AT I O N T O WA R D P E T E R
1890. Erant, memini, huius 1902. execrable envy and 1902. execrabilem inuidiam,
Epistolæ ferè excessive persecution, & infestationem nimiam
1891. omnia felle & absinthio you have directed the stilum contulisti.
plena, stylus.
1892. quæ scilicet nostræ 1903. Indeed, what their 1903. Quorum quidem
conuersionis miserabilem suggestions suggestionibus
historiam, 1904. against this famous 1904. quid de glorioso
1893. & tuas, unice, cruces [[eminent]] work of your [[eximio]] illo
assiduas referebant. Theology Theologiæ tuæ opere,
[[Alii legunt unicè]] 1905. have done against you, 1905. quid de te ipso quasi in
almost condemned to carcere damnato actum
1894. Complesti re vera in prison, you have not sit non prætermisisti.
Epistola illa missed.
1895. quod in exordio eius 1906. Thence, you have 1906. Indè ad Abbatis tui
Amico promisisti, attacked the fratrumque falsorum
machination of your machinationem
1896. vt videlicet in Abbot and the false accessisti,
comparatione tuarum brothers,
1897. suas molestias 1907. and then those most 1907. & detractiones illas tibi
1898. nullas vel parvas grievous slanders against grauissimas
reputaret [[existimaret]]. you
1908. from those two 1908. duorum illorum
1899. Vbi quidem expositis pseudo-apostles pseudoapostolorum
priùs Magistrorum 1909. agitated against you by 1909. à prædictis æmulis in te
tuorum in te your aforesaid rivals, commotas,
persecutionibus, 1910. and also the scandal 1910. atque ad scandalum
1900. deindè in corpus tuum stirred up by many plerisque subortum
summæ proditionis 1911. about the Oratory’s 1911. de nomine Paracleti
[[perfidiâ]] iniuria name Paraclete, Oratorio
1912. imposed contrary to 1912. præter consuetudinem
1901. ad condiscipulorum custom. imposito:
quoque tuorum, 1913. At last, prosecuting those 1913. denique ad intolerabiles
Alberici videlicet intolerable illas
Remensis & Lotulfi
Lombardi
211
 ABEL ARD AND HELOISE H I S H E L O I S E’S D E P R E C AT I O N T O WA R D P E T E R

1914. and till now persistent 1914. & adhuc continuas in te 1926. Therefore, by Christ 1926. Per ipsum itaque, qui te
persecutions against you, persecutiones who Himself somehow, sibi adhuc quoquomodo
performed protects you so far, protegit, Christum
1915. namely by that most 1915. crudelissimi scilicet illius 1927. we conjure you, as far 1927. obsecramus; quatenus
cruel exactor, exactoris, as possible, we, his little ancillulas ipsius
1916. as by those sons, as you 1916. & pessimorum, quos servants
call them, the worst filios nominas, 1928. and yours, by [[more]] 1928. & tuas crebris
Monks, Monachorum frequent letters [[frequentioribus]]
1917. you brought the 1917. profectus miserabilem litteris
miserable History to an Historiam consummasti. 1929. to deign inform about 1929. de his, in quibus adhuc
end. these storms in which fluctuas, naufragijs
1918. This I may estimate that 1918. Quæ cum siccis oculis you are still agitated, [naufragus] certificare
nobody could read or neminem vel legere vel digneris;
listen with dry eyes. audire posse æstimem: 1930. so that at least we who 1930. vt nos saltem quæ tibi
1919. The greater my 1919. tantò dolores meos are the only ones that solæ, remansimus,
sufferings were renewed, ampliùs renouarunt, have stayed with you,
1920. the more diligently each 1920. quantò diligentiùs 1931. you may count on [[rely 1931. doloris vel gaudij
one [[the most repellant singula [[calumnijs upon]] to share pain or participes habeas[[feras].
calumnies]] has been teterrimis]] joy.
expressed. expresserunt 1932. Usually, in fact, to the 1932. Solent etenim dolenti
1921. They have more 1921. & eo magis auxerunt, sufferer,
increased 1933. those who sympathize 1933. nonnullam afferre
1922. by the fact that for you 1922. quò in te adhuc pericula do not bring small consolationem qui
the perils you have until crescere retulisti; consolation; condolent,
now reported have risen; 1934. and whatever burden put 1934. & quodlibet onus
1923. so that we may all be 1923. vt omnes pariter de vita upon many pluribus impositum
equally forced to despair tua desperare cogamur, 1935. makes it lighter to 1935. leuius sustinetur, siue
of your life support or carry. defertur.
1924. and daily we may expect 1924. & quotidie vltimos illos 1936. That, if that tempest 1936. Quòd si paululùm hæc
the last rumors of your de nece tua rumores would calm down a little, tempestas quieuerit,
murder with trembling trepidantia nostra corda 1937. the faster letters should 1937. tantò ampliùs
hearts buck up, maturandæ sunt literæ,
1925. and throbbing breasts. 1925. & palpitantia pectora 1938. the more cheerful will be 1938. quantò sunt iucundiores
expectent. the next. futuræ.

212 213
 ABEL ARD AND HELOISE
1939. About whatsoever then
you may write to us,
1940. you will not dispense us a
small remedy;
1941. at least, doing so, you
will show us that you
remember us.
1942. How joyfully in fact the
letters [[epistles]] from
absent friends may be,
1943. Seneca himself learns us
by a personal example,
1944. writing so to the friend
Lucilius in that passage:
1945. that you write me frequently,
I thank you.
1946. Thus, it is the only way you
can show you to me.
1947. I never receive your letter
without being right away
together.
1948. If the pictures of our
1949. absent friends that renew
the memory are pleasing
to us,
1950. and lighten the longing
of absence by a false and
vain solace,
1951. how much more pleasant
are the letters which
bring real news from the
absent friend?
214
H I S H E L O I S E’S D E P R E C AT I O N T O WA R D P E T E R
1939. De quibuscumque autem 1952. I thank God indeed 1952. Deo autem gratias,
nobis scribas, that your presence be quòd hoc saltem modo
1940. non paruum nobis rendered to us at least in præsentiam tuam nobis
remedium conferes; this way reddere
1941. hoc saltem uno quod 1953. that you will be held back 1953. nulla inuidia prohiberis,
te nostri memorem ese by no envy, hampered by nulla difficultate
monstrabis. no difficulty; præpediris:
1942. Quam iocundæ verò 1954. and (I beg you) that you 1954. nulla (obsecro)
sint absentium literæ may not be impeded by negligentia retarderis.
[[epístolæ]] amicorum, any neglect.
1943. ipse nos exemplo proprio 1955. You wrote to the Friend 1955. Scripsisti ad Amicum
Seneca docet, 1956. a prolix letter for 1956. prolixæ consolationem
1944. ad amicum Lucilium comfort, Epistolæ,
quodam loco sic scribens: 1957. supposedly concerning 1957. & pro aduersitatibus
1945. Quod frequenter mihi his own adversities [[rebus adversis]]
scribis, gratias ago. [[adverse affairs]], quidem suis
1946. Nam quo uno modo potes te 1958. but indeed about yours. 1958. sed de tuis.
mihi ostendis. 1959. Yours, —you may 1959. Quas videlicet tuas
1947. Nunquam Epistolam tuam admit—diligently diligenter
accipio, quin protinus vnà 1960. commemorating, you 1960. commemorans cùm eius
simus. should have intended intenderes [studeres]
1948. Si imagines nobis [directed your efforts to]
1949. amicorum absentium 1961. his consolation, but 1961. consolationi, nostræ
iocundae sunt, quæ mostly you have plurimùm
memoriam renouant, 1962. added [[increased]] to 1962. addidisti [[adjecisti]]
1950. & desiderium absentiæ our desolation. desolationi,
falso atque inani solatio 1963. While you would have 1963. & dum eius mederi
leuant: been anxious to heal vulneribus cuperes,
1951. quantò iocundiores “his” wounds,
sunt literæ, quæ amici 1964. you have inflicted some 1964. noua quædam nobis
absentis veras notas new wounds of grief on vulnera doloris inflixisti,
afferunt? us and
1965. increased the prior ones. 1965. & priora auxisti.
215
 ABEL ARD AND HELOISE H I S H E L O I S E’S D E P R E C AT I O N T O WA R D P E T E R

1966. Heal, I entreat you, the 1966. Sana, obsecro, ipsa quæ 1977. And even if all would be 1977. & si omnes taceant,
very ones that you have fecisti, silent,
made,115 1978. the thing itself shouts 1978. res ipsa clamat.
1967. you who put yourself in 1967. qui quæ alij fecerunt out.
the task of caring for curare satagis. 1979. Of this space indeed, 1979. Huius quippè loci tu post
those made by others. after God, you are the Deum solus es fundator,
1968. Indeed, you have made 1968. Morem quidem Amico sole founder,
the will of the friend and & socio gessisti, 1980. of this Oratory the sole 1980. solus huius Oratorij
partner, constructor, constructor,
1969. and you have completely 1969. & tam amicitiæ quàm 1981. the sole edificator 1981. solus huius
paid the debt concerning societatis debitum {builder} of this Congregationis
both friendship and persoluisti: Congregation. aedificator.
society. 1982. Here you built nothing 1982. Nihil hîc [[hic]] super
1970. Yet you have strongly 1970. sed maiore te debito upon another man’s alienum ædificasti
attached yourself by a nobis astrinxisti, foundation. fundamentum.
major debt to us 1983. Everything that is here is 1983. Totum quod hîc est
1971. who are not just simply 1971. quas non tam amicas your creation [[yours.]] [[tuum]], tua creatio est.
friends but dearest quàm amicissimas, 1984. That solitude, occupied 1984. Solitudo hæc feris
friends, only by wild beasts or tantùm, siue latronibus
1972. not only partners, 1972. non tam socias quàm robbers, vacans,
but daughters, as it is fillias conuenit nominari: 1985. had known no habitation 1985. nullam hominum
appropriate to call them, of men; habitationem nouerat,
1973. or if you can invent a 1973. vel si quod dulcius & 1986. it had had no house. 1986. nullam domum habuerat.
word [[a name]] sweeter sanctius vocabulum 1987. In its lairs of wild 1987. In ipsis cubilibus
and holier. [[nomen]] potest animals, ferarum,
excogitari. 1988. in its hideouts of 1988. in ipsis latibulis
1974. Also concerning how 1974. Quanto autem debito te plunders, latronum,
much debt you will be erga [[eas]] obligaueris, 1989. where God’s name was 1989. vbi nec nominari Deus
obliged [[toward them,]] usually not pronounced, solet,
1975. there is no shortage of 1975. non argumentis, non 1990. you have erected a divine 1990. diuinum erexisti
arguments or testimonies testimoniis indiget, tabernacle, tabernaculum,
1976. by which so to speak 1976. vt quasi dubium 1991. and to the holy Spirit 1991. & Spiritus sancti
a doubt might be comprobetur: you’ve dedicated proprium dedicasti
demonstrated. [[welcomed]] his own [[accepisti]] templum.
temple.

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1992. For that construction you 1992. Nihil ad hoc 2004. whose particularly tender 2004. cuius adhuc teneris
borrowed nothing from ædificandum ex Regum plants until now, in order maximè plantis frequens,
the wealth of Kings or vel Principum opibus they may grow, vt proficiant,
Princes, intulisti, 2005. need frequent irrigation. 2005. necessaria est irrigatio.
1993. although you might have 1993. cùm plurima posses & 2006. Frail enough is this 2006. Satis ex ipsa feminei
drawn much and from maxima, plantation by the nature sexus natura debilis est
many, itself of feminine sex: hæc plantatio:
1994. so that whatsoever would 1994. vt quicquid fieret, tibi 2007. it is weak, even though it 2007. est infirma, etsi non
be done could only be soli posset ascribi. would not be recent. esset noua.
attributed to you. 2008. Wherefore it requires 2008. Vnde diligentiorem
1995. Clerks or Scholars, 1995. Clerici siue Scholares more diligent and more culturam exigit &
1996. eagerly flocking there for 1996. huc certatim ad frequent husbandry, frequentiorem,
your teaching, disciplinam tuam 2009. close to that from the 2009. iuxta illud Apostoli: Ego
confluentes Apostle: I planted, Apollos plantaui, Apollo rigauit,
1997. ministered everything 1997. omnia ministrabant has watered, but God has Deus autem incrementum
necessary, necessaria; given increase. dedit.
1998. and those who lived on 1998. & qui de beneficiis 2010. The Apostle had 2010. Plantauerat Apostolus
Ecclesiastical benefices viuebant Ecclesiasticis, planted and, through atque fundauerat in fide
1999. knew not how to make 1999. nec oblationes facere the instruction of his per prædicationis suæ
offerings, nouerant, preaching had founded doctrinam
2000. but knew to receive. 2000. sed suscipere, in faith
2001. And those who had 2001. & qui manus ad non ad 2011. the Corinthians, to 2011. Corinthios, quibus
hands for receiving but dandum habuerant, whom he wrote. scribebat.
not for giving; 2012. Then Apollos, the 2012. Rigauerat postmodum
2002. here, while making 2002. hîc in oblationibus Apostle’s own disciple eos ipsius Apostoli
offerings, they became faciendis prodigi atque had watered them with discipulus Apollo sacris
lavish and intrusive. importuni fiebant. sacred exhortations, exhortationibus,
2003. Yours therefore, really 2003. Tua itaque, verè tua 2013. and so the divine grace 2013. & sic eis incrementum
yours is this recent hæc est propriè in bestowed on them the virtutum diuina largita
plantation, according sancto proposito nouella increase of virtues. est gratia.
to a holy purpose, [[a plantatio, [[nova colonia, 2014. To the vineyard of 2014. Vitis alienæ vineam,
new colony, your new tua nova plantatio]] another’s vinery that you quam non plantasti,
plantation,]] did not plant,
2015. converted for you into 2015. in amaritudinem tibi
bitterness, conuersam,

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2016. you tend in vain by often 2016. admonitionibus sæpè 2027. How many treaties on 2027. Quot autem & quantos
useless admonitions and cassis, & sacris frustra doctrine, on exhortation, Tractatus in doctrina, vel
sacred preaching. sermonibus excolis. or even on consolation exhortatione, seu etiam
2017. Attend your own, 2017. Quid tuæ debeas of holy women the consolatione sanctarum
you owe to, you who attende, qui sic curam holy Fathers [[have feminarum sancti Patres,
so dispense care to a impendis alienæ. achieved]] [[consummauerint]]
foreign one. 2028. and with how much care 2028. & quanta eos diligentia
2018. You instruct and 2018. Doces & admones they composed them, composuerint,
admonish rebels, rebelles, 2029. your excellence knows 2029. tua melius excellentia
2019. and obtain no result. 2019. nec proficis. it better than our quàm nostra paruitas
2020. In vain you cast divine 2020. Frustra ante porcos meekness [[frailty.]] [[tenuitas]] nouit.
pearls of eloquence diuini eloquij margaritas 2030. Accordingly, it is not a 2030. Vnde non mediocri
before swine. spargis. little surprising that admiratione
2021. You who spend so much 2021. Qui obstinatis tanta [[ammiratione]]
to pigheaded guys, impendis, quid 2031. in the tender beginnings 2031. nostræ tenera
consider what you owe to obedientibus debeas of our conversion, [[conversacionis]]
the obedient [[changed [[in pectore versa]] conuersationis initia
in heart.]] considera. 2032. your long since 2032. tua iamdudum obliuio
2022. You who are so much 2022. Qui tanta hostibus obliviousness, moved mouit, quòd
lavishing to enemies, largiris, quid filiabus 2033. neither by reverence for 2033. nec reuerentia Dei,
meditate upon what you debeas meditare. God, nor by our love, nor nec amore nostri, nec
owe to the daughters. urged by the examples of sanctorum Patrum
2023. And even if I shall omit 2023. Atque vt cæteras the sacred Fathers, exemplis admonitus
the others, omittam, 2034. —when I was wavering 2034. fluctuantem me
2024. think of what debt you 2024. quanto erga me te 2035. and already crushed by a 2035. & iam diutino mœrore
committed toward me: obligaueris debito, lasting grief— confectam,
pensa: 2036. either by word when 2036. vel sermone præsentem,
2025. in order that what you 2025. vt quod deuotis present,
owe to the community of communiter debes 2037. or by letter when absent 2037. vel Epistola absentem
devout women, feminis, you tried [[you applied consolari tentaueris
2026. you pay more devoutly to 2026. unicæ tuæ deuotiùs yourself]] to comfort me. [[studueris]].
your unique one. soluas. 2038. To this, indeed, you 2038. Cui quidem tantò te
shall know that you are maiore debito noveris
obliged by a debt all the obligatum,
greater

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2039. that you are astricted 2039. quantò te ampliùs 2052. the remedies for 2052. maiora sunt
more closely by the pact nuptialis fœdere exercising consolation consolationis adhibenda
of nuptial sacrament; sacramenti constat esse have to be greater; remedia;
adstrictum: 2053. they will not come from 2053. non vtique ab alio,
2040. and by that you are more 2040. & eò te magis mihi elsewhere,
responsible of me, obnoxium, 2054. but from yourself; 2054. sed à teipso
2041. as I am always welded to 2041. quò te semper, 2055. because you are alone 2055. vt qui solus es in causa
you in the cause of the dolendi,
2042. as evident to everybody 2042. vt omnibus patet, suffering
2043. by an immoderate love. 2043. immoderato amore 2056. and alone to be in the 2056. solus sis in gratia
complexa sum. grace of consoling. consolandi.
2044. You got to know it, most 2044. Nostri, charissime,53 2057. You are assuredly the 2057. Solus quippe es qui me
beloved, [[Nosti, karissime]] only one to sadden me, contristare,
2045. —everybody learnt to 2045. Nouerunt omnes, 2058. who could delight or 2058. qui me lætificare seu
know — comfort me. consolari valeas.
2046. how much I may have 2046. quanta in te amiserim, 2059. And you are the sole who 2059. Et solus es qui plurimum
lost in you, owes me the most, id mihi debeas,
2047. and how by a miserable 2047. & quàm miserabili 2060. particularly now that I 2060. & nunc maximè cùm
[[fatal]] event,116 [[funesto]] casu would have carried out vniversa
2048. the highest perfidy 2048. summa & ubique nota all things
[[castration,]] which
117
proditio [[eviratio]] 2061. that you may have 2061. quæ iusseris in tantùm
is all over known had me ipsam quoque mihi ordered, impleuerim
robbed me from myself tecum abstulerit, 2062. so as I could not offend 2062. vt cùm te in aliquo
and at the same time you you with anything, offendere non possem,
from me.118 2063. I would support to loose 2063. meipsam pro iussu tuo
2049. And the pain has been 2049. & incomparabiliter [[sinè myself at your command. perdere substinerem.
incomparably greater dubio]] maior sit dolor 2064. And what is greater, 2064. Et quod maius est,
[[without any doubt]] 2065. and strange to say, 2065. dictúque mirabile,
2050. from the manner of 2050. ex amissionis modo 2066. love turned [[changed]] 2066. in tantam versus
the loss than from the quàm ex [[ipso]] into so much madness [[mutatus]] est amor
damage [[itself.]] damno. insaniam,
2051. Indeed where the cause 2051. Quò verò maior est 2067. that what I only tried to 2067. vt quod solum appetebat,
of the suffering is dolendi causa, get,
greater,

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2068. that one, precisely, I 2068. hoc ipse sibi sine spe 2084. or, —wouldn’t you be 2084. aut, si non indigneris,
made disappear without recuperationis auferret. outraged? —
any hope of recovery. 2085. concubine or prostitute. 2085. concubinæ vel scorti.
2069. When immediately, at 2069. Cùm ad tuam statim 2086. This, of course, in order 2086. Vt quò me videlicet pro
your order [[at once at iussionem [[tuo that I would greatly te ampliùs humiliarem,
your command]], confestim jussu]] humble myself for you,
2070. I would have changed my 2070. tam habitum ipsa quam 2087. recovering fuller favor in 2087. ampliorem apud te
habit and my mind; animum immutarem; you, consequerer gratiam,
2071. in order that as well of 2071. vt te tam corporis mei 2088. and also, this way, of 2088. & sic etiam excellentiæ
my body your excellence [[of tuæ [[indolis tuæ
2072. as of my mind 2072. quàm animi your more perspicacious perspicacioris]]
2073. I would show you as 2073. vnicum possessorem inborn quality]]
the unique possessor [[dominum]] 2089. I would less damage the 2089. gloriam minus læderem.
[[lord.]] ostenderem. glory.
2074. (God knows) I have 2074. Nihil vnquam (Deus scit) 2090. And you, yourself gave 2090. Quod & tu ipse tui gratia
never required anything in te nisi te requisiui; me the grace to not oblitus penitus non
from you, but you, completely forget that, fuisti,
2075. desiring just yourself, 2075. te purè, non tua 2091. in this letter for 2091. in ea, quam suprà
not what was yours. concupiscens. consolation directed memini, ad Amicum
2076. I have expected no 2076. Non matrimonij fœdera, to the Friend, which I Epistola pro consolatione
marriage covenant, no non dotes aliquas remembered above. directa.
sort of dowry; expectaui, 2092. There, the various 2092. Vbi & rationes
2077. to conclude, not my 2077. non denique meas arguments nonnullas,
desires119 voluptates 2093. I tried to dissuade you 2093. quibus te à coniugio
2078. or wishes, but yours 2078. aut voluntates sed tuas, from binding us in an ill- nostro infaustis thalamis
2079. I have striven to fulfill 2079. (sicut ipse nosti) boding marriage, reuocare conabar,
(as you yourself have adimplere studui. 2094. you did not disdain to 2094. exponere non es
learnt to know.) expose: dedignatus:
2080. And if the name of wife 2080. Et si vxoris 2095. but you kept most of the 2095. sed plerisque tacitis,
[[the most beloved]] [[carissimum]] nomen reasons silent
appears more sacred sanctius 2096. whereby I preferred love 2096. quibus amorem
2081. and worthier, 2081. ac validius videtur, to wedlock, freedom to a coniugio, libertatem
2082. for me always sweeter has 2082. dulcius mihi semper chain. vinculo præferebam.
arisen extitit 2097. I invoke God as witness, 2097. Deum testem inuoco,
2083. the word friend 2083. amicæ vocabulum;

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2098. if Augustus, governor of 2098. si me Augustus vniverso 2111. It is certainly true that 2111. Certum quippe est eam
the whole world præsidens mundo she focuses on his wealth res ipsas, non hominem
2099. would have deemed me 2099. matrimonij honore and not on the man, sequi,
worthy of marriage, dignaretur, 2112. and she, if she could, 2112. & se, si posset, velle
2100. and would establish me 2100. totúmque mihi orbem would prostitute herself prostituere ditiori.
presiding confirmaret to a richer one.
2101. over the earth forever, 2101. in perpetuo 2113. As the argumentation 2113. Sicut inductio illa
præsidendum, of that philosopher, Aspasiæ Philosophæ
2102. it would have been seen 2102. charius mihi & dignius Aspasia,
dearer and worthier to videretur 2114. in Aeschinus Socraticus120 2114. apud Socraticum
me Æschinem
2103. to be said your courtesan 2103. tua dici meretrix, quàm 2115. with Xenophon 2115. cum Xenophonte
than his Empress. illius Imperatrix. 2116. and his wife having been 2116. & vxore eius habita
2104. Truly thereupon, this 2104. Non enim quò quisque maintained together manifestè conuincit
one is not richer ditior obviously convinces [[demonstrat]].
2105. or more powerful or any 2105. siue potentior, ideò & [[demonstrates.]]
better; melior: 2117. The foresaid philosopher 2117. Quam quidem
2106. that depends on luck; 2106. fortunæ illud est, hoc would have proposed inductionem cùm
the other on virtue. uirtutis. this argumentation prædicta Philosophà
2107. Nor should she be 2107. Nec se minimè venalem 2118. to them both reciprocally 2118. ad reconciliandos
estimated less venal, she, æstimet esse quæ for their reconciliation; inuicem illos
who willingly marries the libentiùs ditiori quàm to this end the same proposuisset, tali fine
richer, rather than the pauperi nubit, concluded: ipsam conclusit:
poor, 2119. Because when you will have 2119. Quia vbi hoc peregeritis,
2108. and who desires the 2108. & plus in marito sua demonstrated
assets of her husband quàm ipsum concupiscit. 2120. that there would be no better 2120. vt neque vir melior, neque
more than himself. man nor happier woman on femina in terris lætior sit:
2109. Of course, to anybody 2109. Certè quamcumque earth;
conduced to marriage ad nuptias hæc 2121. without any doubt, that 2121. profectò semper id quod
by covetousness [[sacred concupiscentia ducit which you always think optimum putabis esse
hunger for gold,]] [[auri sacra fames]] would be the best,
2110. wages are due, rather 2110. merces ei potiùs quam 2122. you will require it above all; 2122. multò maximè requiretis:
than thanks. gratia debetur. 2123. that you be as much the 2123. vt & tu maritus sis quàm
husband of she who is the optimæ,
best

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2124. as she be married to the best

2124. & hæc quàm optimo viro 2141. the more it would move 2141. quantò ab errore longiùs
man. nupta sit. away from error. absisteret.
2125. Holy, assuredly, 2125. Sancta profecto 2142. Who, as a matter of 2142. Quis etenim Regum aut
2126. is that opinion, and 2126. hæc & plusquam fact, among Kings or Philosophorum
otherwise more than Philosophica est Philosophers
philosophical; sententia 2143. could equal your fame? 2143. tuam famam exæquare
2127. it should be said Wisdom 2127. ipsius potiùs Sophiae poterat?
rather than Philosophy. quàm Philosophiae 2144. What country or city, or 2144. Quæ te regio, aut ciuitas,
dicenda. village did not burn to seu villa videre non
2128. This is a holy error, 2128. Sanctus hic error, see you? æstuabat [[ardebat]] ?
2129. and blessed illusion 2129. & beata fallacia in 2145. Who, I ask you, 2145. Quis te, rogo,
between the spouses, coniugatis, 2146. you appearing in public, 2146. in publicum procedentem
2130. when perfect love 2130. vt perfecta dilectio 2147. did not hasten to gaze 2147. conspicere non
[[inviolate love]] [[inviolatus amor]] upon you, and, you festinabat, ac
2131. keeps the ties of 2131. illæsa custodiat leaving, discedentem
marriage unhurt, matrimonij fœdera 2148. did not pursue you 2148. collo erecto, oculis
2132. not so much by the 2132. non tam corporum tirelessly, neck extended directis non
continence of the bodies, continentiâ, and eyes fixed? insectabatur?
2133. than by the pudicity of 2133. quàm animorum 2149. What spouse, what 2149. Quæ coniugata, quæ
the minds. pudicitia. virgin virgo
2134. However, what an error 2134. At quod error cæteris, 2150. did not desire [[choose]] 2150. non concupiscebat
in others was you in absence, [[optavit]]absentem,
2135. had proved evident truth 2135. veritas mihi manifesta 2151. and was set on fire [[has 2151. & non exardebat
to me. contulerat inflamed]] in your [[exarsit]] in præsentem?
2136. Since, what those would 2136. Cùm quod illæ videlicet presence?
of course estimate of de suis æstimarent 2152. What queen or powerful 2152. Quæ Regina vel
their husbands, maritis, lady did not envy my præpotens femina
2137. this I would of you; 2137. hoc ego de te, pleasures or my bed ? gaudijs meis non
2138. this, what the universal 2138. hoc mundus vniuersus inuidebat vel thalamis?
world would not so much non tam crederet 2153. But there were two 2153. Duo autem, fateor, tibi
believe, things, I admit, that were specialiter inerant,
2139. than know. 2139. quàm sciret. especially present in you,
2140. So that the truer my love 2140. Vt tantò verior in te meus 2154. by which you could any 2154. quibus feminarum
would have existed in amor existeret, women’s mind quarumlibet animos
you, 2155. instantly attract: 2155. statim allicere poteras;

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2156. namely the art of 2156. dictandi videlicet, 2168. For this reason above all 2168. Atque hinc maximè in
composition,121 [[skill to [[eloqui potentis, et the women sighed for amorem tui feminæ
handsomely expose, and vis musici oris grata love of you, suspirabant.
force of a musical voice,]] peritia]] 2169. And as the greater part 2169. Et cúm horum pars
2157. and the gift for singing. 2157. & cantandi gratia. of these songs would maxima carminum
2158. What we have known 2158. Quæ cæteros minimè celebrate our loves, nostros decantaret
other Philosophers rarely Philosophos assecutos amores,
have achieved. esse nouimus. 2170. in many lands, it has 2170. multis me regionibus
2159. Indeed, almost playing 2159. Quibus quidem quasi made me
game, recreating from ludo quodam laborem 2171. known in a short time, 2171. breui tempore nunciauit,
that work [[training]] [[gymnasmatis]] 2172. and has enflamed many 2172. & multarum in me
of the philosophical exercitij recreans women’s envy against feminarum accendit
exercise, Philosophici, me. inuidiam.
2160. mostly in love verses 2160. plæraque amatorio 2173. For what good of mind 2173. Quod enim bonum
metro and body animi vel corporis
2161. or composed in rhythm, 2161. vel rithmo composita 2174. did not adorn your 2174. tuam non exornabat
you left reliquisti adolescence? adolescentiam?
2162. songs which for the too 2162. carmina, quæ præ nimia 2175. Who then, envying me 2175. Quam tunc mihi
great suavity, suauitate inuidentem,
2163. the best, both in words 2163. tam dictaminis 2176. now deprived of so many 2176. nunc tantis priuatae
[[well-arranged prose]] [[sermonis compti]] delights, delitiis
and melodies, quàm cantus 2177. would not be compelled 2177. compati calamitas mea
2164. were often repeated, 2164. sæpius frequentata, to feel pity of my non compellat?
2165. keeping your name 2165. tuum in ore omnium calamity?
incessantly on the lips of nomen incessanter 2178. What man or woman, 2178. Quem vel quam, licet
everybody: tenebant: albeit an enemy at first, hostem, primitus,
2166. so that even to illiterate 2166. vt etiam illitteratos [[et 2179. might not be now 2179. debita compassio mihi
persons, [[and non- immusicos melodis tui touched by due nunc non emolliat?
musicians]] the harmonia benè dicta compassion toward me?
sweetness of the melody non]] melodiæ dulcedo 2180. And most noxious, 2180. Et plurimùm nocens,
tui 2181. for the largest part 2181. plurimum
2167. would not permit them 2167. non sineret immemores 2182. (as you got it to know), 2182. (vt nosti)
to be forgotten. esse. 2183. I am innocent. 122
2183. sum innocens.
2184. For it is not the effect of 2184. Non enim rei effectus,
the thing,

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2185. but the affect of the doer 2185. sed efficientis affectus in 2200. or I’ll do what I feel; 2200. aut ego quod sentio,
that is in the crime.123 crimine est. 2201. better, let me say what 2201. imò quod omnes
2186. Not the things {action} 2186. Nec quæ fiunt, everybody is suspecting. suspicantur dicam.
that have been done, 2202. Desire associated you to 2202. Concupiscentia te mihi
2187. but in what spirit they 2187. sed quo animo fiunt, me potiùs
were done, equity æquitas [[justitia]] 2203. rather than friendship; 2203. quàm amicitia sociauit,
[[justice]] should pensat. 2204. ardor of lasciviousness 2204. libidinis ardor
consider. 2205. rather than love. 2205. potiùs quàm amor.
2188. Yet what state of mind 2188. Quem autem animum in 2206. Therefore, when what 2206. Vbi igitur quod
I may have had toward te semper habuerim, you desired has ceased,124 desiderabas cessauit
you, 2207. all that you exhibited for 2207. quicquid propter hoc
2189. only you, who 2189. solus qui expertus es that, exhibebas
experienced it, can iudicare potes. 2208. failed altogether. 2208. pariter euanuit.
judge. 2209. This, most beloved, 2209. Hæc, dilectissime,
2190. I commit all to your 2190. Tuo examini cuncta 2210. is not so much mine, 2210. non tam mea est
examination. committo, 2211. but the conjecture [[the 2211. quàm omnium
2191. I cede all things to your 2191. tuo per omnia cedo opinion]] of all, coniectura [[sententia]],
testimony. testimonio. 2212. not so much peculiar, 2212. non tam specialis
2192. Tell me one thing, if you 2192. Dic vnum si vales, 2213. than common, 2213. quàm communis,
can, 2214. not so much private, 2214. non tam priuata quàm
2193. why after our conversion, 2193. cùm post conuersionem than public. publica.
nostram, 2215. If only it would be seen 2215. Vtinam mihi soli sic
2194. which you alone have 2194. quam tu solus facere by me alone, videretur,
decreed to make, decreuisti, 2216. and your love would find 2216. atque aliquos in
2195. I may have come into 2195. in tantam tibi someone to excuse you, excusationem sui amor
such neglect negligentiam tuus inueniret,
2196. and oblivion from you, 2196. atque obliuionem 2217. through whom my grief 2217. per quos dolor meus
venerim, might be quieted a little. paululum resideret.
2197. that I could re-establish 2197. vt nec colloquio 2218. If only I could invent 2218. Vtinam occasiones
neither conversation with præsentis recreer, opportunities [suitable [[tempora]] fingere
you present, times] possem,
2198. nor be comforted by a 2198. nec absentis Epistola 2219. through which in 2219. quibus te excusando
letter in your absence? consoler: excusing you
2199. Tell me (I say) if you can 2199. Dic (inquam) si vales, 2220. I might cover [[hide,]] 2220. mei quoquomodo tegerem
[[tell me just one thing]] [[Dic unum, si vales,]] howsoever, my vileness. [[celarem]] vilitatem.

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2221. Listen, I beg you,
2222. what I require;
2223. you will see, on one
hand, ‘tis little thing
2224. and, on the other, most
easy for you.
2225. While I am cheated of
your presence,
2226. at least by [known]
promises of words,
2227. words you have in
abundance,
2228. render me present the
sweetness of your image
[[a real solace.]]
2221. Attende, obsecro,
2222. quæ requiro;
2223. & parua hæc videris
2224. & tibi facillima.
2225. Dum tui præsentia
fraudor,
2226. verborum saltem votis
[notis],
2227. quorum tibi copia est,
2228. tuæ mihi imaginis
præsenta dulcedinem
[[verum solamen]].
2237. but your order had 2237. sed tua tantum pertraxit
dragged so much [[only iussio [[tua solùm
your orders constrained coëgerunt, mihi in
me to be eternally aeternum colenda,
protected.]] mandata]].
2238. Wherein, if I may be 2238. Vbi si nihil à te
deserving nothing from promerear, quàm frustra
you, judge how vain the laborem dijudica.
hardship.
2239. For this, no reward is 2239. Nulla mihi super hoc
expected from God merces exspectanda est à
Deo,
2240. for the love of whom 2240. cuius adhuc amore nihil
until now, ‘tis clear, I did me constat egisse.
nothing. 125

2229. In vain I expect you 2229. Frustra te in rebus
liberal in matters, dapsilem exspecto,
2230. if I have to support you 2230. si in verbis auarum
short on words. substineo.
2231. Up to now, I had 2231. Nunc verò plurimum
believed myself greatly à te me promereri
deserving from you, credideram,
2232. since I would have 2232. cùm omnia propter te
completed everything for compleuerim,
your sake,
2233. persevering [I may 2233. nunc in tuo maximè
comply] now perfectly in perseuerans [compleam]
your obedience. obsequio.
2234. Verily, that little girl, 2234. Quam quidem
[[that youngish girl,]] inuenculam
[[juvenculam]]
2235. thereby, to the asperity 2235. ad Monasticæ sic
of monastic profession, conuersationis
asperitatem
2236. not religious devotion, 2236. non religionis deuotio,
2241. You, hastening to God, I 2241. Properantem te ad
followed in the habit, Deum secuta sum habitu,
2242. or rather I went first. 2242. imò præcessi.
2243. For almost remembering 2243. Quasi enim memor
Lot’s wife turned vxoris Loth retro
backward, conuersæ,
2244. with the sacred habits of 2244. priùs me sacris vestibus
the Monastic profession, & professione Monastica
me, prior
2245. to you, yourself tied my 2245. quàm teipsum Deo
hands to God. mancipasti.
2246. (I confess) that in this 2246. In quo (fateor) vno
one case, where you had minus te de me
little trust in me, confidere
2247. I have suffered 2247. vehementer dolui atque
vehemently and have erubui.
blushed.
2248. Moreover I (God 2248. Ego autem (Deus scit)
knows) hastening to the ad Vulcania loca te
Vulcanian places, properantem

234 235
 ABEL ARD AND HELOISE
2249. to precede or follow
you at your command
I wouldn’t have the
slightest hesitation.
2250. Truly, my mind was not
with me,
2251. but with you [[it has
resided.]]
2252. But now, if it is not
completely with you,
2253. it is nowhere.
2254. Assuredly, without you it
cannot be at all.
2255. But I beg you to act that
it may be well with you.
2256. It will be well also with
you
2257. if it will find you
propitious,
2258. if you may bring grace
for grace,
2259. little for much,
2260. words for deeds.
2261. If only, beloved, your
fondness
2262. would trust me less,
2263. so that it would be more
anxious!
2264. But now the more secure
I have made you,
2265. the more neglectful I
find you.
2266. Remember, I beg you,
what I did,
236
2249. præcedere vel sequi
pro iussu tuo minimè
dubitarem.
2250. Non enim mecum
animus meus,
2251. sed tecum erat
[[habitavit]].
2252. Sed & nunc maximè si
tecum non est,
2253. nusquam est.
2254. Esse verò sine te
nequaquam potest.
2255. Sed vt tecum bene sit age
obsecro.
2256. Bene autem tecum
fuerit,
2257. si te propitium inuenerit,
2258. si gratiam referas pro
gratia,
2259. modica pro magnis,
2260. verba pro rebus.
2261. Vtinam, dilecte, tua de
me dilectio
2262. minus confideret,
2263. vt sollicitior esset!
2264. Sed quò te ampliùs nunc
securum reddidi,
2265. Negligentiorem
substineo.
2266. Memento obsecro quæ
fecerim:
H I S H E L O I S E’S D E P R E C AT I O N T O WA R D P E T E R
2267. and be watchful of all
you owe me.
2268. While with you I would
have enjoyed carnal
pleasure [[most delicious
and sacred conjugal,]]
2269. whether I would have
done it for love or for
lust,
2270. it was held uncertain by
many [[the dispute was
before the judge.]]126
2271. But now the end
indicates
2272. in what disposition I
would have begun.
2273. Then I have forbidden
myself all pleasures,
2274. in order that I would
submit myself to your
[[own]] will.
2275. I have reserved nothing
for myself,
2276. except this, to become
now entirely yours.
2277. Consider seriously what
would be your iniquity,
2278. if to whom who deserves
more,
2279. you pay less,
2280. or, worse, nothing at all;
particularly
2281. when what is required
may be little,
2282. and most easy for you.
237
2267. & quanta debeas attende.
2268. Dum tecum carnali
fruerer voluptate,
[[sacrâ illâ connubiali et
gratissimâ]]
2269. vtrum id amore, vel
libidine agerem,
2270. incertum pluribus
habebatur [[sub judice
lis fuit]].
2271. Nunc autem finis indicat
2272. quo id inchoauerim
principio.
2273. Omnes denique mihi
voluptates interdixi,
2274. vt tuæ [[solæ]] parerem
voluntati.
2275. Nihil mihi reseruaui,
2276. nisi sic tuam nunc
praecipuè fieri.
2277. Quæ verò tua sit
iniquitas perpende,
2278. si merenti amplius
2279. persoluis minus,
2280. imò nihil penitus:
præsertim
2281. cùm paruum sit quod
exigeris,
2282. & tibi facillimum.
 ABEL ARD AND HELOISE
2283. By God Himself,
therefore, to whom you
have offered yourself,
2284. I beg you
2285. that, in whatever way you
can
2286. you may restore your
presence to me,
2287. rewriting me some
consolation, if we may
call it so.
2288. Then, at least refreshed
by this covenant I may
give myself livelier to the
Divine office.
2289. When, in the past, you
would have coveted me
in temporal [[nasty]]127
pleasures [[those former
delights always to be
remembered,]]
2290. you often visited me by
letters;
2291. by frequent poetical
songs,
2292. you put your Heloise in
the mouth of everyone.
2293. About me, all streets,
2294. each particular house
resounded of me.
2295. But how more rightly
2296. should it be now to excite
me in God,
2297. than then to sensuality?
238
H I S H E L O I S E’S D E P R E C AT I O N T O WA R D P E T E R
2283. Per ipsum itaque, cui te 2298. Consider, I implore you, 2298. Perpende obsecro quæ
obtulisti, Deum what you owe, debes,
2299. listen to what I request, 2299. attende quæ postulo;
2284. te obsecro, 2300. and I conclude [[I bring 2300. & longam Epistolam
2285. vt quoquo modo potes to the end]] the long breui fine concludo [[ad
Epistle with a brief exitum perduco]].
2286. tuam mihi præsentiam ending.
reddas, 2301. Farewell, unique. 2301. Vale unice.
2287. consolationem
videlicet mihi aliquam
rescribendo.
2288. Hoc saltem pacto, vt sic
recreata diuino alacrior
vacem obsequio.
2289. Cùm me ad temporalis
[[turpes]] olim
voluptates expeteres
[[priores eas dilicias,
nobismet semper
reminiscendas]],
2290. crebris me Epistolis
visitabas;
2291. frequenti carmine
2292. tuam in ore omnium
Heloissam ponebas.
2293. Me plateæ omnes,
2294. me domus singulæ
resonabant.
2295. Quantò autem rectiùs
2296. me nunc in Deum, quàm
tunc
2297. in libidinem excitares?
239
 Third Letter
which is
Peter’s Response to
Heloise
To Heloise, his most beloved
sister in Christ, Abelard, her
brother in the same.
2302. If, after our conversion
2303. from the world to God,
2304. I may not have yet
written you anything for
consolation
2305. or exhortation,
2306. it is not by my
negligence,
2307. but due to your
prudence,
2308. in which I have always
full confidence,
2309. that it is to be imputed. 2309. prudentiæ imputandum
2310. It is a fact that I have not 2310. Non enim eam his
believed she would need
that,
2311. she on whom,
abundantly,
2312. everything necessary
241
EPISTOLA III.
Quæ est
RESCRIPTUM PETRI ad
HELOISSAM
Heloissæ dilectissimæ sorori
suæ in Christo Abælardus
frater eius in ipso.
2302. Quod post nostram
2303. à seculo ad Deum
conuersionem
2304. nondum tibi aliquid
consolationis
2305. vel exhortationis
scripserim,
2306. non negligentiæ meæ;
2307. sed tuæ,
2308. de qua semper plurimum
confido,
est.
indigere credidi,
2311. cui abundanter
2312. quæ necessaria
 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2313. the divine grace has 2313. sunt diuina gratia 2330. write to me, 2330. scribe mihi,
imparted, impertiuit; 2331. and I may answer them, 2331. vt ad ipsam rescribam
2314. in order that, both by 2314. vt tam verbis [[scilicet]] 2332. provided God shall 2332. prout Dominus mihi
words and [[of course]] quàm exemplis approve me. annuerit.
by examples, 2333. Thanks to God also, 2333. Deo autem gratias,
2315. you should be able to 2315. errantes valeas docere 2334. who for my most grave 2334. qui grauissimorum &
instruct the erring, [[informare]], and assiduous dangers, assiduorum periculorum
2316. comfort the weak 2316. pusillanin es meorum
[[pusillanimous]], [[pusillanimes]] consolari, 2335. inspiring concern in 2335. sollicitudinem vestris
2317. and exhort the tepid: 2317. tepidos exhortari: your hearts, cordibus inspirans,
2318. as you have been since 2318. sicut & facere iamdudum 2336. has made you participate 2336. [[sortis iniquæ ]]
long accustomed to do consueuisti in my affliction [[my afflictionis meæ
2319. when you have occupied 2319. cùm sub Abbatissa iniquitous destiny;]] participes vos fecit;
the Priorate under the Prioratum obtineres. 2337. so that the suffrage of 2337. vt orationum suffragio
Abbess. your prayers vestrarum
2320. That, if now so much 2320. Quòd si nunc tanta 2338. may protect me through 2338. diuina miseratio me
diligence diligentia divine mercy, protegat,
2321. you would provide to the 2321. tuis prouideas filiabus, 2339. and swiftly crush Satan 2339. & velociter Sathanam sub
daughters under our feet. pedibus nostris conterat.
2322. as then to the sisters, 2322. quanta tunc sororibus; 2340. To this end also, the 2340. Ad hoc autem præcipuè
2323. we believe it is enough, 2323. satis esse credimus, Psalter especially Psalterium,
2324. so that we may 2324. vt iam omninò 2341. which you have 2341. quod à me sollicitè
already judge entirely superfluam doctrinam unceasingly required requisisti,
superfluous from me,
2325. our teaching and 2325. vel exhortationem 2342. sister in the world 2342. soror in seculo
preaching. nostram arbitremur. 2343. formerly beloved, 2343. quondam chara,
2326. But of course, if it is 2326. Sin autem humilitati tuæ 2344. now most beloved in 2344. nunc in Christo
seen differently by your aliter videtur, Christ, charissima,
humility, 2345. I have hastened to send. 2345. mittere maturaui.
2327. notably in these things 2327. & in ijs etiam quæ ad 2346. With it, of course, 2346. In quo videlicet
which pertain to God, Deum pertinent 2347. first, for our great and 2347. pro nostris magnis &
2328. you need our 2328. magisterio nostro atque numerous transgressions, multis excessibus,
magisterium and scriptis indiges,
writings,
2329. on those you want, 2329. super his quæ velis

242 243
 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2348. second, for the
daily imminence
[[assiduousness]] of my
dangers
2349. you may offer to the
Lord a continuous
sacrifice of prayers.
2350. What a place indeed,
next to God and the
Saints,
2351. the prayers of the
faithful may obtain,
2352. especially from women
for their dear ones
2353. and from wives for men,
2354. many testimonies and
examples come to us.
2355. The Apostle, diligently
considering that,
2356. admonishes us to pray
without ceasing.
2357. We read that the Lord
would have said to
Moses:
2358. Let me alone
2359. that my wrath may wax hot.
2360. And to Jeremiah:
2361. Therefore you, he said, do
not pray for these people
2362. nor stand on my path.
2363. By these words, you see,
2364. the Lord himself
evidently declares
2365. prayers of Saints
2348. & quotidiana
periculorum meorum
instantia [[assiduitate]]
2349. iuge Domino sacrificium
immoles orationum.
2350. Quantum autem locum
apud Deum & Sanctos
2351. eius fidelium orationes
obtineant,
2352. & maximè mulierum pro
charis suis,
2353. et vxorum pro viris,
2354. multa nobis occurrunt
testimonia & exempla.
2355. Quod diligenter
attendens Apostolus,
2356. sine intermissione orare
nos admonet.
2357. Legimus Dominum
Moysi dixisse,
2358. Dimitte me
2359. vt irascatur furor meus.
2360. Et Hieremiæ:
2361. Tu vero, inquit, noli orare
pro populo hoc,
2362. & non obsistas mihi.
2363. Ex quibus videlicet verbis
2364. manifestè Dominus ipse
profitetur
2365. orationes Sanctorum
2366. have almost set a bridle
on his wrath
2367. by which naturally he
would be held back,
2368. and checked from raging
against sinners as fully as
they would deserve.
2369. Like this whom justice
conducts
2370. quasi spontaneously to
revenge,
2371. the supplication of
the friends may bend
[[prayers curb him,]]
2372. and forcibly retain, so to
speak as if reluctant.
2373. Thus when, assuredly,
it is said to one who is
praying or about to pray:
2374. Let me alone, and do not
oppose me!
2375. The Lord warns one
should not pray for the
impious.
2376. The just man prays,
2377. despite Lord’s defense,
2378. and from him obtains
2379. what he requests,
2380. and changes the sentence
of the angry judge.
2381. In fact, so it is annexed
by Moses:
2382. And the Lord became
placated
2366. quasi quoddam frenum
iræ ipsius
2367. immittere, quo scilicet
ipsa coerceatur,
2368. ne quantum merita
peccantium exigunt ipsa
in eos sæuiat.
2369. Vt quem ad vindictam
iustitia
2370. quasi spontaneum ducit,
2371. amicorum supplicatio
flectat, [[preces
flectant]]
2372. & tanquam inuitum
quasi vi quadam retineat
[retineant].
2373. Sic quippè oranti vel
oraturo dicitur,
2374. Dimitte me, & ne obsistas
mihi.
2375. Præcipit Dominus ne
oretur pro impijs.
2376. Orat iustus
2377. Domino prohibente,
2378. & ab ipso impetrat
2379. quod postulat,
2380. & irati iudicis sententiam
immutat.
2381. Sic quippè de Moyse
subiunctum est:
2382. Et placatus factus est
Dominus

244 245
 ABEL ARD AND HELOISE
2383. from the evil that he said he
would do to his people.
2384. It is written somewhere
about God’s universal
works:
2385. He spoke, and things were
made.
2386. At the same place, it is
recorded that he also has
said,
2387. about the affliction the
people had deserved,
2388. that He had been
prevented [[arrested]]
by the virtue of prayer to
achieve what he had said.
2389. Consider therefore what
might be the virtue of
prayer,
2390. if we pray as we are
commanded,
2391. when that for which
God has forbidden the
Prophet to pray
2392. he however obtained by
praying,
2393. and from that which
2394. he had declared, averted
him.
2395. To Him another Prophet
has said:
2396. And when you will be
angry,
2397. you shall remember mercy.
246
2383. de malignitate quam dixit
facere populo suo.
2384. Scriptum est alibi
[[alicubi]] de vniuersis
operibus Dei:
2385. Dixit, & facta sunt.
2386. Hoc autem loco &
dixisse memoratur
2387. quod de afflictione
populus meruerat,
2388. & virtute orationis
præuentus
[[interceptus]] non
implesse quod dixerat.
2389. Attende itaque quanta sit
orationis virtus,
2390. si quod iubemur oremus:
2391. quando id quod orare
Prophetam Deus
prohibuit,
2392. orando tamen obtinuit,
2393. & ab eo
2394. quod dixerat eum
auertit.
2395. Cui & alius Propheta
dicit:
2396. Et cùm iratus fueris,
2397. misericordiæ recordaberis.
PE TER’S RESPONSE TO HELOISE
2398. The princes of the earth 2398. Audiant id atque
may listen and give heed aduertant principes
terreni [[terrestres]]
2399. who, in occasion of 2399. qui occasione praepositæ
proposed or edicted & edictæ iustitiæ suæ
justice,
2400. are found more obstinate 2400. obstinati magis quàm
than just, iusti reperiuntur,
2401. or blush if they appear 2401. & se remissos videri
remiss erubescunt
2402. when they are forgiving, 2402. si misericordes fiant,
2403. and mendacious if they 2403. & mendaces si edictum
might change their edict, suum mutent,
2404. or not execute what they 2404. vel quod minus prouidè
have decreed with little statuerunt non impleant,
forethought,
2405. even if they amend words 2405. etsi verba rebus
by things. emendent.
2406. These, I may properly 2406. Quos quidem rectè
say, should be compared dixerim Iephtæ
to Jephtha, comparandos,
2407. who, what he foolishly 2407. qui quod stultè vouerat
had vowed
2408. achieving more foolishly, 2408. stultiùs adimplens
has executed his unique vnicam interfecit
daughter [[she who was [[sibique charissimam
born to him and he natam]].
loved so much.]]
2409. Who really desires to 2409. Qui verò eius membrum
become his member, fieri cupit,
2410. says then with the 2410. tunc cum Psalmista dicit,
Psalmist,
2411. Mercy and justice I will sing 2411. Misericordiam & iudicium
to you, O God! cantabo tibi Domine.
247
 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2412. Mercy, as it is written, 2412. Misericordia, sicut 2426. what yours may dare 2426. quid apud Deum tua pro
exalts judgment, scriptum est, iudicium provide for me before me audeat instruaris.
exaltat, God?
2413. referring to this 2413. attendens quod alibi 2427. God, who obviously is 2427. Plus quippe Deus, qui
elsewhere the Scripture Scriptura comminatur, our father, loves sons pater est noster, filios
threatens: more diligit;
2414. Judgment without mercy to 2414. iudicium sine misericordia 2428. than David a beseeching 2428. quàm Dauid feminam
this one who does not mercy! in eum qui misericordiam woman. supplicantem.
non facit. 2429. And this indeed was 2429. Et ille quidem pius &
2415. What the same Psalmist, 2415. Quod diligenter ipse pious and was conducted misericors habebatur,
diligently considering Psalmista considerans by mercy,
[[exactly weighting ]] [[perpendens]], 2430. but God is piety as well 2430. sed ipsa pietas &
2416. the supplication of 2416. ad supplicationem vxoris as mercy personified. misericordia Deus est.
Nabal’s wife, the Nabal Carmeli 2431. Yet she who then 2431. Et quæ tunc supplicabat
Carmelite, beseeched was a woman mulier secularis erat &
2417. concerning the oath that 2417. iuramentum, quod ex of the world and laic laica,
he had done for justice iustitia fecerat, 2432. and not joined 2432. nec ex sanctæ deuotionis
2418. namely against her man 2418. de viro eius scilicet & [[conjunct]] to the Lord professione Domino
and for the destruction ipsius domo delenda, by profession of holy copulata [[conjuncta]].
of his house, devotion.
2419. he has revoked per 2419. per misericordiam 2433. And if what is to be 2433. Quòd si ex te minus ad
compassion [[he cassauit [[incassum accomplished by you impetrandum sufficias,
rendered it vain.]] reddidit]]. would not be sufficient sanctus qui tecum est
2420. Thus he has preferred 2420. Orationem itaque enough, the holy Convent tam virginum quàm
prayer to justice, iustitiæ prætulit, of both virgins and viduarum Conuentus,
2421. and what the man 2421. & quod vir deliquerat widows, which is with you,
had transgressed, the supplicatio vxoris deleuit. 2434. will obtain what you 2434. quod per te non potes,
supplication of the wife could not by yourself. obtinebit.
has deleted. 2435. Because, in fact, Truth 2435. Cùm enim discipulis
2422. With this, sister, to you 2422. In quo quidem tibi, soror, says to his disciples: Veritas dicat,
2423. an example is proposed, 2423. exemplum proponitur, 2436. Where two or three will be 2436. Vbi duo vel tres congregati
2424. and a security given, 2424. & securitas datur, gathered together in my fuerint in nomine meo, ibi
2425. if she by her prayer 2425. vt si huius oratio apud name, there I am in the sum in medio eorum.
obtained so much from a hominem tantum midst of them.
man, obtinuit, 2437. And once more, 2437. Et rursum,

248 249
 ABEL ARD AND HELOISE
2438. If two of you should have
agreed on anything they
might have requested, it
shall be done by my Father.
2439. Who may not see how
worthy is the frequent
oration of a holy
congregation before
God?
2440. If, as the Apostle asserts,
2441. much worth has the oration
of a righteous,
2442. what is to be hoped from
the multitude of a holy
congregation?
2443. You have come to know,
most beloved sister, out of
the thirty-eighth Homily
of blessed Gregory
2444. how much support to the
unwilling and opposing
brother
2445. the prayer of brethren
brought [at right time?]
2446. Of this, already
conducted to the
extremity
2447. by the most miserable
anxiety of the danger,
2448. his soul was tormented;
2449. how much despair on
one side and weariness
of life on the other,
2450. the brothers would
remove by oration.
250
2438. Si duo ex vobis consenserint
de omni re quam petierint,
fiet illud à Patre meo:
2439. quis non videat quantum
apud Deum valeat
sanctæ congregationis
frequens oratio?
2440. Si, vt Apostolus asserit,
2441. multum valet oratio iusti
assidua,
2442. quid de multitudine
sanctæ congregationis
sperandum est?
2443. Nosti, charissima
soror, ex Homelia beati
Gregorii XXXVIII.
2444. quantum suffragium
inuito seu contradicenti
fratri
2445. oratio fratrum naturæ
[maturè] attulerit.
2446. De quo iam ad
extremum ducto
2447. quanta periculi anxietate
miserrima
2448. eius anima laboraret,
2449. & quanta desperatione
& tædio vitæ
2450. fratres ab oratione
reuocaret,
PE TER’S RESPONSE TO HELOISE
2451. What had been carefully 2451. quid ibi diligenter
written there could not scriptum sit tuam
be hidden at all from minimè latet
your prudence. prudentiam.
2452. Yet if only, more 2452. Atque vtinam
audaciously, you confidentiùs te
2453. and the Convent of the 2453. & sanctarum
holy sisters, this may Conuentum sororum ad
invite to oration orationem inuitet,
2454. so that, for you, of 2454. vt me scilicet vobis ipse
course, Himself keeps viuum custodiat,
me alive
2455. through whom, Paul 2455. per quem Paulo
bearing witness, women attestante, mortuos etiam
have received their dead suos de resurrectione
through resurrection. mulieres acceperunt.
2456. If indeed you may browse 2456. Si enim veteris &
the pages of the Old and Euangelici Testamenti
Evangelical Testaments, paginas reuoluas,
2457. you will find that the 2457. inuenies maxima
greatest miracles of resuscitationis miracula
resurrection
2458. had been shown only or 2458. solis vel maximè feminis
principally to women exhibita fuisse,
2459. for themselves or about 2459. pro ipsis vel de ipsis
themselves. facta.
2460. The Old Testament 2460. Duos quippe
commemorates in fact mortuos suscitatos ad
two dead resurrected supplicationes maternas
through maternal vetus commemorate
entreaties, Testamentum,
2461. namely by Elias and his 2461. per Heliam scilicet,
own disciple Helisha. & ipsius discipulum
Helisæum.
251
 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2462. But the Gospel in reality 2462. Euangelium vero trium 2471. As this,128 resurrected 2471. Cùm hæc videlicet
contains the resurrection tantùm mortuorum from death had received, suscitata proprium de
done by the Lord, of only suscitationem à Domino you see that, her own morte receperit corpus,
three dead factam continet, body,
2463. who, presented to the 2463. quæ mulieribus exhibita, 2472. those alike the bodies of 2472. sicut illæ corpora
women, —we have maximè illud quod supra their dead. suorum.
mentioned this especially commemorauimus 2473. To a few who interceded, 2473. Et paucis quidem
above— these resurrections interuenientibus
2464. confirmed the Apostolic 2464. Apostolicum dictum succeeded. hæ factæ sunt
word by the facts rebus ipsis confirmant. resuscitationes.
themselves. 2474. Truly, the conservation 2474. Vitæ verò nostræ
2465. Women have received their 2465. Acceperunt mulieres de of our life, the long conseruationem
dead by resurrection. resurrectione mortuos suos. series multiplex
2466. Indeed afflicted by 2466. Filium quippe viduæ 2475. of prayers of your 2475. vestræ deuotionis oratio
compassion for her, the ad portam ciuitatis devotion shall easily facilè obtinebit.
Lord restored to the Naym suscitatum obtain.
widow mother the son matri reddidit, 2476. Their abstinence and 2476. Quarum tam abstinentia
resurrected at the door eius compassione continence consecrated quàm continentia Deo
of the city of Nahym, compunctus to God sacrata,
[[in reality a paternal [[commiseratione verè 2477. are regarded the more 2477. quantò ipsi gratior
commiseration.]] paternâ]]. grateful by Him, the habetur, tantò ipsum
2467. Also Lazarus, his friend, 2467. Lazarum quoq; amicum more propitious He will propitiorem inueniet.
at the request [[by suum [[rogatu]] ad find them.
demand]] of his sisters obsecrationem sororum 2478. Perhaps most of those 2478. Et plæriq; fortassis
Mary and Martha, you eius, Mariæ videlicet ac who have risen from horum qui suscitati sunt
know them, he awoke. Marthæ, suscitauit. death
2468. He did the same grace 2468. Quo etiam archisynagogi 2479. have not been as faithful 2479. nec fideles extiterunt
also to the daughter filiæ hanc ipsam gratiam as the widow above said [[exstiterunt]], sicut nec
of the head of the vidua prædicta,
Synagogue 2480. whose son the Lord 2480. cui non roganti filium
2469. at threatening father’s 2469. ad petitionem patris resurrected without Dominus suscitauit,
petition impendente, being requested, it is fidelis extitisse
2470. women have received their 2470. mulieres de resurrectione not to be read she would [[exstitisse]] legitur.
dead through resurrection. mortuos suos acceperunt. have been faithful.

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 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2481. Conversely not only may 2481. Nos autem inuicem 2494. Listen, I beg you, with 2494. Exaudi, obsecro, aure
the integrity of our faith non solum fidei colligat the ear of the heart, cordis,
gather us, integritas, 2495. what more often you 2495. quod sæpiùs audisti aure
2482. but it is also clear that 2482. verumetiam eiusdem have heard with the ear corporis.
the profession of the religionis professio of the body.
same religion associates. sociat. 2496. It is written in the 2496. Scriptum est in
2483. Now leave aside the 2483. Vt autem sacrosanctum Proverbs, Prouerbijs,
sacrosanct Convent of Collegij vestri nunc 2497. Diligent woman is a crown 2497. Mulier diligens corona est
your Community omittam Conuentum, to her man. viro suo.
2484. in which the devotion of 2484. in quo plurimarum 2498. And further, 2498. Et rursum,
many virgins and widows virginum ac viduarum 2499. Who finds a good woman, 2499. Qui inuenit mulierem
continually serves the deuotio Domino iugiter finds the good, bonam, inuenit bonum;
Lord; deseruit; 2500. and will draw pleasure from 2500. & hauriet iocunditatem à
2485. to you alone I shall come, 2485. ad te vnam veniam, God. Domino.
2486. whose holiness before 2486. cuius apud Deum 2501 And then this: 2501. Et iterum,
God might be powerful, sanctitatem plurimùm 2502. home and wealth are given 2502. Domus & diuitiæ dantur à
I am not in doubt , non ambigo posse, by the parents, parentibus,
2487. and by which you must 2487. & quæ potes mihi 2503. by God, especially a prudent 2503. à Domino autem proprie
be able to help me præcipuè debere, wife vxor prudens.
considerably, 2504. And in Ecclesiastes: 2504. Et in Ecclesiastico,
2488. oppressed above all 2488. maximè [[nunc] in tantæ 2505. To a good woman, happy 2505. Mulieris bonæ beatus vir.
[[now]] by the crisis of aduersitatis laboranti man.
so much adversity. discrimine. 2506. And a little further on, 2506. Et post pauca,
2489. Therefore, remember 2489. Memento itaque semper 2507. Good wife, good part. 2507. Pars bona, mulier bona.
always in your prayers in orationibus tuis 2508. And besides the 2508. Et iuxta authoritatem
2490. him who, [[out of all,]] 2490. eius, qui specialiter [[ex Apostolic authority, Apostolicam,
is especially yours. omnibus]] est tuus, 2509. Sanctified is the unfaithful 2509. Sanctificatus est vir infidelis
2491. And watch in oration the 2491. & tantò confidentiùs in man by the faithful woman. per mulierem fidelem.
more confidently, oratione vigila, 2510. The experience on that 2510. Cuius quidem rei
2492. the more you recognize 2492. quantò id esse tibi point, principally in our experimentum in regno
it is more righteous from recognoscis iustius, kingdom, præcipuè nostro,
you. 2511. that is of the Franks, 2511. id est Francorum,
2493. And, according to that, 2493. & ob hoc ipsi 2512. the divine grace has 2512. diuina specialiter
it is more acceptable to qui orandus est especially [[principally]] [[præcipuè]] exhibuit
who is to be orated. acceptabilius. demonstrated; gratia,

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 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2513. it is more through the
adoration of his wife,
than by the predication
[[discourses]] of saint
men, isn’t it,
2514. that king Clovis,
2515. converted to the faith of
Christ,
2516. placed the whole
kingdom under the
divine laws;
2517. so that particularly by
the example of superiors,
2518. the inferiors should
have been provoked to
persevere in the prayer
[[an implanted force.]]
2519. To this urgent demand
the Lord’s parable invites
us forcibly,
2520. This man, he said, if he
will persevere knocking, I
tell you, while his friend will
not give him what he would
need,
2521. [[finally]] getting up
because of the shamelessness,
he will give him everything
he would have necessary.
2522. No doubt that, as I
shall say, out of that
shamelessness of the
prayer,
2523. as I remembered above, 2523. sicut supra memini,
2513. cùm adorationem
videlicet vxoris magis
quàm ad sanctorum
prædicationem
[[conciones]],
2514. Clodoueo rege
2515. ad fidem Christi
conuerso
2516. regnum sic uniuersum
diuinis legibus
mancipauerunt,
2517. vt exemplo maximè
superiorum
2518. ad orationis instantiam
[[vim insitam]] inferiors
prouocarentur.
2519. Ad quam quidem
instantiam Dominica
nos vehementer inuitans
parabola,
2520. Ille, inquit, si
perseuerauerit pulsans, dico
vobis quia si non dabit ei eò
quòd amicus illius sit,
2521. propter improbitatem
[[tamen]] eius surgens
dabit ei quotquot habet
necessarios.
2522. Ex hac profectò, vt
ita dicam, orationis
improbitate,
2524. Moses has softened 2524. Moyses diuinæ iustitiæ
[[diminished]] the seueritatem eneruauit
severity of the divine [[debilitavit]], &
justice and has changed sententiam immutauit.
the sentence.
2525. You have known, most 2525. Nosti, dilectissima,
beloved,
2526. what effect of loving 2526. quantum charitatis
charity your Convent affectum præsentiæ meæ
once in my presence Conuentus olim vester
2527. may have used to show in 2527. in oratione solitus sit
the oration. exhibere.
2528. In fact, daily, at the 2528. Ad expletionem namque
conclusion of each of the quotidie ingularum
Hours, Horarum
2529. especially for me, 2529. specialem pro me
2530. it has been the practice 2530. Domino supplicationem
to offer this supplication hanc offerre consueuit,
to the Lord:
2531. proper Response with 2531. vt Responso proprio cum
Versicle having been Versu eius præmissis &
proffered and sung, decantatis,
2532. they substituted those 2532. Preces his & Collectam
Prayers and the Collect in hunc modum
in this way. subiungeret.
2533. Response: You may not 2533. Responsum. Non me
forsake me, and may not derelinquas, nec discedas à
depart from me, O Lord. me, Domine.
2534. Versicle: Attending me be 2534. Vers. In adiutorium meum
always watchful, O Lord. semper intende, Domine.
2535. Prayers: Make safe your 2535. Preces. Saluum fac seruum
servant hoping in you, my tuum, Deus meus sperantem
God. in te.

256 257
 ABEL ARD AND HELOISE PE TER’S RESPONSE TO HELOISE

2536. O Lord, listen to my oration 2536. Domine exaudi orationem 2550. Response. Do not abandon 2550. Respons. Ne derelinquas
and let my cry come to you. meam, & clamor meus ad me O Lord father and ruler me Domine pater &
te veniat. of my life, dominator vitæ meæ,
2537. Oration. [Let us pray] O 2537. Oratio. [Oremus] Deus 2551. that I may not fall down in 2551. vt non corruam in
God who, through your little qui per seruulum tuum the sight of my adversaries: conspectus aduersariorum
slave, meorum:
2538. your little servants 2538. ancillulas tuas 2552. that my enemy may not 2552. ne gaudeat de me inimicus
2539. in your name you deigns 2539. in nomine tuo dignatus es make fun of me. meus.
bring together, aggregare, 2553. Versicle. Take up arms and 2553. Vers. Apprehende arma
2540. we beseech you, 2540. te quæsumus, shield and rise up for my & secutum, & exsurge
2541. as to himself and as to us 2541. ut tam ipsi quàm nobis in help. He may not make fun in adiutorium mihi. N Ne
to accord the perseverance tua tribuas perseuerantiam of me. gaudeat.
in your will. Through our voluntate. Per Dominum, 2554. Prayers. O my God, grant 2554. Preces: Saluum fac seruum
Lord, etc. etc. that your slave, hoping in tuum Deus meus sperantem
2542. Then, now that I am 2542. Nunc autem absenti you, may be saved. in te.
absent, mihi, 2555. Send him, O Lord, the help 2555. Mitte ei Domine auxilium
2543. the suffrage of your 2543. tantò ampliùs orationum from your holy place, and de sancto: & de Syon tuere
prayers is needed all the vestrarum opus est watch over him from Sion. eum.
more largely, suffragio, 2556. O Lord, be the tower of 2556. Esto ei Domine turris
2544. the more I am 2544. quànto maioris anxietate strength to him in the face of fortitudinis: à facie inimici.
constrained by anxiety of periculi constringor. his enemy!
a greater danger. 2557. O Lord, listen to my prayer, 2557. Domine, exaudi orationem
2545. Imploring therefore I 2545. Supplicando itaque and let my cry come to you. meam: & clamor meus ad
claim, and claiming I postulo, & postulando te veniat.
implore, 129
supplico, 2558. Prayer. [Let us pray] O 2558. Oratio. [Oremus] Deus
2546. particularly insofar 2546. quatenus præcipuè nunc God who through your slave qui per seruum tuum
as now absent I will absens experiar has deigned bring together ancillulas tuas in nomine
experience your little servants in your tuo dignatus es aggregare,
2547. what your true charity 2547. quàm vera charitas vestra name,
should manifest toward erga absentem extiterit, 2559. we beseech you to protect him 2559. te quæsumus, vt eum ab
the absent, in all adversity omni aduersitate protegas,
2548. of course, canonical 2548. singulis videlicet Horis 2560. and return him uninjured 2560. & ancillis tuis incolumem
Hours accomplished, expletis, to your servants. Through reddas. Per Dominum, etc.
2549. annexing that form of 2549. hunc Orationis propriæ our Lord, etc.
proper Oration: modum adnectens.

258 259
 ABEL ARD AND HELOISE
2561. But if the Lord shall
hand me over to the
hands of my enemies,
2562. and naturally, those
prevailing, kill me
2563. or by whatever chance I
shall proceed in the way
of the universal flesh,
2564. absent from you:
2565. I beg you, to have my
cadaver, wherever will be
lain, buried, or exposed,
2566. brought to your
cemetery,
2567. where our [your]
daughters, or rather
sisters in Christ,
2568. more often seeing our
tomb
2569. will be invited to pour
out prayers more fully for
me.
2570. In fact, for a desolated
soul grieving for the
error of its sins, there is
no place
2571. safer and salutary, as I
judge,
2572. than that to the true
Paraclete, i.e. the
Comforter
2573. particularly consecrated,
2574. and especially designated
by his name.
260
PE TER’S RESPONSE TO HELOISE
2561. Quòd si me Dominus 2575. No space among anyone
in manus inimicorum of the faithful more
tradiderit, consistent to a Christian
2562. scilicet vt ipsi præuale sepulture,
me interficiant, 2576. than among women
2563. aut quocumq; casu viam devoted to Christ, I
vniuersæ carnis think.
2577. Those, solicitous about
2564. absens à vobis ingrediar: the grave of the Lord
2565. cadauer obsecro Jesus Christ,
nostrum ubicumque vel 2578. with precious ointments
sepultum vel expositum for it,
iacuerit, 2579. and have come first
2566. ad Cimiterium vestrum ahead and were followed
deferri faciatis, by others.
2567. ubi filiæ nostræ [vestræ], 2580. On one side, around his
imò in Christo sorores, tomb vigilantly watching,
2581. and on the other,
2568. sepulchrum nostrum weeping all the tears
sæpiùs videntes, over the death of the
2569. ad preces pro me spouse [[overwhelmed by
Domino fundendas torrent of tears,]]
ampliùs inuitentur. 2582. as it is written, Women
2570. Nullum quippè locum sitting at the monument
animæ dolenti de lamented, and weeping for
peccatorum suorum the Lord.
errore desolatæ 2583. First, at the same place,
2571. tutiorem ac salubriorem by His resurrection and
arbitror the Angelic appearance,
2572. quàm eum qui vero 2584. on the one hand, by
Paracleto, id est speech they were
consolatori, consoled,
2573. propriè consecratus est, 2585. and, on the other, right
2574. & de eius nomine away, by the joys of His
specialiter insignitus. resurrection.
261
2575. Nec Christianæ
sepulturæ locum rectiùs
apud aliquos fideles,
2576. quàm apud feminas
Christo deuotas
consistere censeo.
2577. Quæ de Domini Iesu
Christi sepultura
sollicitæ,
2578. eam vnguentis pretiosis,
2579. & præuenerunt &
subsecutæ sunt,
2580. & circa eius sepulchrum
studiosè Vigilantes,
2581. & sponsi mortem
lacrymabiliter plangentes
[[plurimis lacrymis
urgentes]],
2582. sicut scriptum est,
Mulieres sedentes ad
monumentum lamentabantur
flentes Dominum.
2583. Primò ibidem de
resurrectione eius
Angelica apparitione
2584. & allocutione sunt
consolatæ,
2585. & statim ipsius
resurrectionis gaudia,
 ABEL ARD AND HELOISE
2586. He, appearing twice to
them,
2587. they merited to perceive
and to touch by hand.
2588. I also request finally
above all else,
2589. that now, all worked
by excessive anxiety
concerning the danger
to my body
2590. you shall be then
disquieted principally
about
2591. the salvation of the soul.
2592. How much you had loved
the living, show it for the
dead,
2593. of course by the special
and own support of your
prayers.
2594. Live, farewell, and may
your sisters live and be
healthy!
2595. Live, but in Christ
[the Lord] I ask you,
remember me.
262
2586. eo bis eis apparente,
Fourth Letter EPISTOLA IIII.
which is Quæ est
2587. percipere meruerunt, &
Heloise’s reply to RESCRIPTUM HELOISSÆ
manibus contrectare.
Peter. AD PETRUM.
2588. Illud autem demùm
super omnia postulo,
2589. vt quae nunc de corporis To his unique one after Christ, Unico suo post Christum
me periculo nimia his unique one in Christ. unica sua in Christo.
sollicitudine laboratis,
2596. I am surprised (my 2596. Miror (vnice meus)
2590. tunc præcipuè de salute unique one)
2597. because, contrary to the 2597. quòd præter
custom of letters, consuetudinem
2591. animæ sollicitæ, Epistolarum,
2592. quantum dilexeritis 2598. and even against the 2598. imò contra ipsum
viuum exhibeatis natural order of things, ordinem naturalem
defuncto, rerum,
2593. orationum videlicet 2599. in the very address of the 2599. in ipsa fronte salutationis
vestrarum speciali epistolary salutation you Epistolaris me tibi
quodam & proprio have been so bold as to præponere præsumpsisti:
suffragio. put me before you:
2594. Viue, vale, viuantque tuæ 2600. i.e., woman before man, 2600. feminam videlicet viro,
valeantque sorores 2601. wife before husband, 2601. vxorem marito,
2602. servant before Lord, 2602. ancillam Domino,
2595. Viuite, sed Christo 2603. Nun before Monk 2603. Monialem Monacho
[Domino] quæso, mei 2604. and Priest, 2604. & Sacerdoti,
memores. 2605. Deaconess before Abbot 2605. Diaconissam Abbati [[et
[[and deaconess before sacerdoti diaconissam,
priest, Abbess before abbati abbatissam.]]
Abbot]].
2606. Actually, the right order 2606. Rectus quippe ordo est
2607. and honest, 2607. & honestus,
2608. for those who write to 2608. vt qui ad superiores vel
superiors or equals, ad pares scribunt,
263
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2609. is to put their names 2609. eorum quibus scribunt 2622. as to allow them to 2622. ut eas tibi superstites
before their own. nomina suis anteponant. outlive you. reseruet.
2610. But, on the contrary, 2610. Sin autem ad inferiores, 2623. He would never concede 2623. Nunquam nobis vitam
in letters to inferiors præcedunt scriptionis us this life, Illam concedat,
[[really writing,]] who ordine [[scribendi vero]] 2624. which would be heavier 2624. quæ omni genere mortis
precede in dignity of qui præcedunt rerum than any kind of death. sit grauior.
things precede in the dignitate. 2625. You should celebrate our 2625. Te nostras exsequias
order of subscription. funeral, celebrare,
2611. We have received this 2611. Illud etiam non parua 2626. you should commend 2626. te nostras Deo animas
also with no little admiratione suscepimus, our souls to God, conuenit commendare,
surprise 2627. and send forward to God 2627. & quas Deo aggregasti
2612. because, of those which 2612. quòd quibus those you have gathered ad ipsum præmittere;
you ought to bring a consolationis remedium together for Him;
remedy of consolation, afferre debuisti, 2628. so that you should not be 2628. vt nulla ampliùs de ipsis
2613. you increased desolation; 2613. desolationem auxisti; perturbed anymore by perturberis sollicitudine,
2614. and of those you ought 2614. & quas mitigare fear for them,
to pacify, you have debueras, excitasti 2629. and may follow us the 2629. & tantò lætior nos
excited tears. lachrymas. more gladly, subsequaris,
2615. Which of us in fact could 2615. Quæ enim nostrum siccis 2630. the surer you would 2630. quantò securior de
listen with dry eyes, oculis audire possit, already be of our nostra salute iam fueris.
2616. to what you have 2616. quod circa finem salvation.
declared near the end of Epistolæ posuisti dicens, 2631. Spare us, I beg you, lord, 2631. Parce obsecro, domine,
the letter, saying, 2632. spare such words, 2632. parce huiusmodi dictis,
2617. That, if the Lord delivers me2617. Quòd si me Dominus 2633. by which you make us, 2633. quibus miseras
in the hands of enemies, in manus inimicorum wretched ones, more miserrimas facias,
tradiderit, wretched,
2618. so that, prevailing, of 2618. vt me scilicet præualentes 2634. in order that this one, 2634. & vt ipsum quodcumque
course, they kill me, etc. interficiant, etc. thanks to whom in some viuimus ne nobis auferas
2619. Oh, my dearest, in what 2619. O charissime, quo id way we live, you do not ante mortem.
mind did you think this? animo cogitasti, take him away from us
2620. How did you endure 2620. quo id ore dicere before death.
stating this orally? sustinuisti? 2635. To each day suffices its 2635. Sufficit diei malicia sua,
2621. God would never forget 2621. Nunquam ancillulas suas malice!
to such a point his adeò Deus obliuiscatur, 2636. And this day, to all those 2636. & dies illa omnibus,
humble servants, it will find quos inueniet,

264 265
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2637. will bring enough 2637. satis secum sollicitudinis 2649. nor the tongue the use 2649. nec lingua sermonis
anxiety with it, of discourse? retinebit usum ?
2638. being overwhelmed in 2638. afferet omni amaritudine 2650. Whilst, mind mad 2650. cùm mens insana in
full bitterness. inuoluta. against God himself, ipsum,
2639. For why is it necessary, 2639. Quid enim necesse est, 2651. if I may say so, more 2651. vt ita dicam, Deum
Seneca says, to run in inquit Seneca, mala enraged than appeased, magis irata quàm pacata,
front of evil, arcessere, 2652. will not so much placate 2652. non tam orationibus
2640. and lose life before death?
2640. & ante mortem vitam Him by its prayers ipsum placabit quàm
perdere? than irritate Him by its querimonijs irritabit?
2641. You ask, unique one, that 2641. Rogas vnice, vt complaints?
in whatever case you, quocumque casu nobis 2653. Then in our misery, 2653. Flere tunc miseris
being absent from us absens hanc vitam to weep will be more tantùm vacabit, non
shall end this life, finieris, suitable than to pray, orare licebit,
2642. we shall have your body 2642. ad Cimiterium nostrum 2654. and to follow you will 2654. & te magis subsequi
transported to our corpus tuum adferri be more urgent than to quàm sepelire
cemetery: faciamus: bury you, maturandum erit,
2643. so that, naturally, from 2643. vt orationum scilicet 2655. and even more 2655. vt potius & nos
our prayers nostrarum preferable would be to consepeliendæ simus,
2644. in constant 2644. ex assidua tui memoria be buried together
remembrance of you, ampliorem assequaris 2656. rather than be able to 2656. quàm sepelire possimus.
more fruit may be fructum. bury.
obtained for thee. 2657. As we have abandoned 2657. Quæ cùm in te nostram
2645. But really, how can 2645. At verò quomodo our life in you, amiserimus vitam,
you suppose that your memoriam tui à nobis 2658. you having disappeared, 2658. viuere te recedente
memory could ever slip labi posse suspicaris? we will not be able to live nequaquam poterimus.
away from us? anymore.
2646. Or what time will then 2646. aut quod orationi tempus 2659. If only we could not live 2659. Atque vtinam nec tunc
be suitable for prayer, tunc erit commodum, so long! usque possimus !
2647. when extreme distress 2647. quando summa 2660. The mention of 2660. Mortis tuæ mentio
will permit no peace? perturbatio nihil your death, [[even a [[etiam cogitatio]] mors
permittet quietum? supposition]] this is quædam nobis est.
2648. Whilst the soul will 2648. cùm nec anima rationis death for us.
retain neither the sense sensum,
of reason,

266 267
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2661. Moreover what is about 2661. Ipsa autem mortis huius 2673. and a soul preoccupied 2673. nec Deo sincerè
to be when the very veritas quid, si nos by such perturbations potest vacare mens
reality of this death will inuenerit, futura est? [[agitated by so many perturbationibus
find us? and so harsh tempests]] occupata [[tantis et tàm
2662. May God never allow us, 2662. Nunquam Deus annuat, cannot be devoted to sævis tempestatibus
survivors, to accomplish vt hoc tibi debitum God as it should. agitata.]]
this obligation toward superstites persoluamus, 2674. Do not, I beg you, hinder 2674. Noli obsecro diuinum
you, the divine service impedire seruitium,
2663. so that we may assist you 2663. vt hoc tibi patrocinio 2675. to which you bound us 2675. cui nos maximè
in that accompaniment subueniamus, tightly. mancipasti.
2664. that we precisely expect 2664. quod à te penitus 2676. All the inevitable, 2676. Omne ineuitabile,
from you. expectamus. 2677. when it should fall, 2677. quod cùm acciderit,
2665. If only in that case we 2665. In hoc vtinam te will bring with it the mœrorem maximum
could precede, and not præcessuræ, non maximum of grief, secum inferet,
follow you. secuturæ. 2678. so it is to be hoped, it 2678. vt subitò veniat,
2666. Spare us therefore, I beg 2666. Parce itaque obsecro may come suddenly, optandum est;
you, nobis, 2679. nor torture in advance 2679. ne timore inutili diu ante
2667. spare therefore 2667. parce itaque by unnecessary fear, cruciet,
2668. at least your unique one, 2668. vnicæ saltem tuæ 2680. which no Providence 2680. cui nulla succurri
2669. abstaining of course 2669. huiusmodi scilicet could relieve. prouidentia potest.
from words of that kind supersedendo verbis, 2681. This is what the Poet 2681. Quod & Poeta benè
2670. by which you would, so 2670. quibus tanquam is considering well, considerans [[secum
to speak, transfix our gladijs mortis nostras [[repeating in himself, revolvens, divos his
souls with swords of transuerberas animas: he bids deities in his precibus petit,]] Deum
death: supplications,]] as he deprecatur dicens,
2671. so that what precedes 2671. vt quod mortem entreats God saying:
death may be worse than præuenit ipsa morte 2682. May it be sudden, whatever 2682. Sit subitum quodcumque
death. grauius sit. you plan! paras,
2672. A mind consumed with 2672. Confectus mœrore 2683. To future fate, Men’s mind 2683. sit cæca futuri mens
grief is not quiet [[never animus quietus non est may be blind. hominum fati.
rests,]] [[numquam quiescit]], 2684. To whom who fears it should 2684. Liceat sperare timenti.
be allowed to hope!
2685. But, you lost, what 2685. Quid autem te amisso
remains for me to hope sperandum mihi
for? superest?

268 269
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2686. What reasons for 2686. aut quæ in hac 2701. Even if there would still 2701. Nec si ei adhuc telum
continuing in that peregrinatione causa be some arrow kept, aliquod superesset,
pilgrimage, remanendi, 2702. she would not find in me 2702. locum in me vulneris
2687. when I may have no 2687. vbi nullum nisi te a place to wound. inueniret.
support [[no means]] but remedium [[opem]] 2703. Among so many, one 2703. Unum inter tot vulnera
you, habeam, wound she fears metuit,
2688. and no other one in you 2688. & nullum aliud in te nisi 2704. lest death would end my 2704. ne morte supplicia
but this precisely hoc ipsum torments. finiam.
2689. that you are alive, 2689. quod viuis, 2705. And though she may not 2705. Et cùm interimere non
2690. all other pleasures from 2690. omnibus de te mihi aliis cease to destroy, cesset,
you forbidden to me, voluptatibus interdictis, 2706. she may still fear the 2706. interitum tamen quem
2691. to whom it is even not 2691. cui nec præsentia tua destruction that she accelerat timet.
conceded to enjoy your concessum est frui, precipitates.
presence, 2707. O me, of wretched 2707. O me miserarum
2692. which from time to time 2692. vt quandoque mihi reddi women the most miserrimam!
might be of value to valeam? wretched,
restore me? 2708. of the unhappy the 2708. infelicium
2693. O God, cruel to me 2693. O si fas sit dici crudelem unhappiest! infelicissimam,
in everything—if it is mihi per omnia Deum! 2709. Who, preferred by you, 2709. quæ quantò vniuersis
permitted to say it so! — obtained the more in te feminis prælata
2694. O inclement clemency! 2694. ô inclementem sublime grade among sublimiorem obtinui
clementiam! all the women of the gradum,
2695. O fortune unfortunate 2695. ô infortunatam fortunam! universe,
2696. who already in her total 2696. quæ iam in me vniuersi 2710. the harder prostrate at 2710. tantò hinc prostrata
effort against me conaminis present grauiorem
2697. consumed so many of 2697. sui tela intantum 2711. I am, having endured 2711. in te & in me pariter
her shafts consumpsit, the fall of both you and perpessa sum casum!
2698. that she would have none 2698. vt quibus in alios sæviat me equally!
right now to vent her iam non habeat! 2712. In fact the higher one 2712. Quantò quippe altior
anger on others! rises, ascendentis gradus,
2699. She has emptied a full 2699. Plenam in me pharetram 2713. the heavier the fall 2713. tantò grauior corruentis
quiver upon me, exhausit, [[the life]] for who is casus [[vita]].
2700. so that henceforth no 2700. vt frustra iam alij bella collapsing.
one should fear her eius formident.
attacks.

270 271
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2714. Among the noble or 2714. Quam mihi nobilium ac 2727. the greater love had 2727. quantò maior
potent women, whom potentium feminarum preceded for what I possessorum præcesserat
fortune could have ever fortuna vnquam possessed. amor,
set 2728. And an extreme sadness 2728. & summæ voluptatis
2715. above me, or made her 2715. præponere potuit aut of sorrow should close gaudia summa mœroris
my equal? æquare? the delights of an terminaret tristitia.
2716. Whom could she have 2716. Quam denique adeò extreme pleasure.
then so much cast down deiecit & dolore 2729. In order that, out of 2729. Et vt ex iniuria maior
and crushed with grief? conficere potuit? the outrage, a greater indignatio surgeret,
2717. What glory she has 2717. Quam in te [vitæ] mihi indignation would arise,
conferred me in you [in gloriam contulit? 2730. all the rights of equity 2730. omnia in nobis æquitatis
life]? were equally reversed in iura pariter sunt
2718. What ruin she has 2718. quam in te mihi ruinam us. peruersa.
brought upon you intulit? 2731. For, while we would have 2731. Dum enim solliciti
through me? enjoyed the delights of a amoris gaudijs
2719. How violent did she 2719. Quàm mihi vehemens in solicitous love, frueremur,
become with me in both vtramque partem extitit, 2732. or, should I use an uglier 2732. & vt turpiore,
cases, 2733. but more expressive 2733. sed expressiore vocabulo
2720. for she would [[could]] 2720. vt nec in bonis nec in speech [[more vtar [[sermonibus
have no moderation malis modum habuerit expressive words,]] expressioribus]],
either in good or in evil? [[posuerit]]? 2734. we would have been free 2734. fornicationi vacaremus
2721. She, to make me the 2721. Quæ vt me miserrimam for fornication [[to less [[veneri minus licitæ]],
most miserable of all, omnium faceret, licit venereal acts,]]
2722. first made me happier 2722. omnibus antè beatiorem 2735. divine severity [[justice]] 2735. diuina nobis seueritas
than all. effecerat. has spared us. [[justitia]] pepercit.
2723. For when I would think 2723. Vt cùm quanta perdidi 2736. But once we have 2736. Vt autem illicita licitis
how much I have lost, pensarem, corrected the illicit by correximus,
2724. laments would consume 2724. tantò me maiora the licit,
me the greater, consumerent lamenta, 2737. and covered the ugliness 2737. & honore coniugij
2725. the greater the damage 2725. quantò me maiora of fornication by the turpitudinem
oppressed me, oppresserant damna; honor of marriage, fornicationis operuimus,
2726. and the greater the pain 2726. & tantò maior 2738. the wrath of the Lord 2738. ira Domini manum suam
would ascend for what I amissorum succederet has heavily laid his hand super nos uehementer
lost, dolor, upon us, [[became aggrauauit [[graviorem
heavier,]] reddidit]],

272 273
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2739. and has not suffered the 2739. & immaculatum non 2750. Therefore, thus parted 2750. Diuisis itaque sic nobis
immaculate bed pertulit thorum from one another adinuicem [ab inuicem]
2740. which he had long 2740. qui diu ante sustinuerat [reciprocally]
endured polluted. pollutum. 2751. so that you, more 2751. ut tu studiosiùs Scholis,
2741. The pain you have 2741. Deprehensis in quouis studious in schools,
suffered would be adulterio viris hæc satis 2752. I, attending more freely 2752. ego liberiùs orationi
enough for vengeance to esset ad vindictam pœna prayers or meditations siue sacræ lectionis
whatever man caught in quam pertulisti. on holy lesson; meditationi vacarem;
adultery. 2753. and the more 2753. & tantò nobis sanctiùs,
2742. What others deserve for 2742. Quod ex adulterio blamelessly,
adultery, promerentur alij, 2754. the more chastely 2754. quantò castiùs
2743. you have incurred it, you, 2743. id tu ex coniugio spending time, degentibus,
through marriage, incurristi; 2755. you alone have expiated 2755. solus in corpore luisti
2744. by which you was 2744. per quod iam te omnibus in body
assured to have already satisfecisse confidebas 2756. for what both had 2756. quod duo pariter
made amends for all iniurijs. committed equally. commiseramus.
wrongdoings. 2757. Alone you have been in 2757. Solus in pœna fuisti,
2745. What, on their 2745. Quod fornicatoribus punishment,
fornicators, [[debauched [[scortatoribus]] suis 2758. both in fault, 2758. du in culpa:
men]] adulterous adulteræ, hoc propria 2759. and you, who owed less, 2759. & qui minus debueras,
women, your own wife vxor tibi contulit. 2760. have borne all. 2760. totum pertulisti.
has brought to you.130 2761. It is a fact that the more 2761. Quantò enim ampliùs
2746. And not when we would 2746. Nec cùm pristinis largely you had made te pro me humiliando
have been occupied to vacaremus voluptatibus, amends, —humiliating satisfeceras,
former delights, yourself for me—
2747. but when, given the 2747. sed cùm iam ad tempus 2762. and simultaneously 2762. & me pariter
circumstances already segregati castiùs 2763. elevated me and my 2763. & totum genus meum
separated, we lived more viueremus, whole family,131 sublimaueras;
chastely, 2764. the less, 2764. tantò te minus
2748. you presiding over the 2748. te quidem Parisius 2765. both before God and 2765. tam apud Deum
schools of Paris, Scholis præsidente, 2766. before those betrayers, 2766. quàm apud illos
2749. and I at your command, 2749. & me ad imperium you have rendered proditores obnoxium
as a converse among the tuum Argenteoli cum yourself liable to penalty. pœnæ reddideras.
holy nuns in Argenteuil. Sanctimonialibus
conuersante.

274 275
 ABEL ARD AND HELOISE
2767. O miserable of me, born
to be the cause of such a
villainy!
2768. O the greatest and usual
ruin for the greatest men
than women!
2769. Hence the warning
about women written in
the Proverbs:
2770. Therefore now, my son,
listen to me, and attend to
the words of my mouth.
2771. Let not your mind be turned
away into her ways,
2772. and do not be entrapped in
her lanes;
2773. indeed, she has casted down
many wounded
2774. and each of the strongest has
been killed by her.
2775. Her house is the way to hell
penetrating the chambers of
death.
2776. And in Ecclesiastes:
2777. I have passed the whole
world of things in my mind
and I found woman more
bitter than death;
2778. she is the trap of huntsmen,
2779. and her heart a net.
2780. Her hands in fact are
bonds.
2781. Who would be pleasing to
God, should run away from
her.
276
2767. O me miseram in
tanti sceleris causa
progenitam!
2768. O summam in viros
summos & consuetam
feminarum perniciem!
2769. Hinc de muliere
cauenda scriptum est in
Prouerbijs:
2770. Nunc ergo, fili, audi me, &
attende verbis oris mei.
2771. Ne abstrahatur in vijs illius
mens tua,
2772. neque decipiaris semitis
eius.
2773. Multos enim vulneratos
deiecit,
2774. & fortissimi quique
interfecti sunt ab ea.
2775. Viæ inferi domus eius
penetrantes in inferiora
mortis.
2776. Et in Ecclesiaste.
2777. Lustraui vniuersa animo
meo, & inueni amariorem
morte mulierem,
2778. quæ laqueus venatorum est,
2779. & sagena cor eius.
2780. Vincula enim sunt manus
eius.
2781. Qui placet Deo, effugiet
eam.
H EL O I S E’S R EP LY T O P E T ER
2782. Even who is a sinner, will
be caught by her.
2783. The first woman has
captured the man from
Paradise at once [[she
took him into her net.]]
2784. And she who has been
created by God to help
him
2785. was converted finally
into his destruction.
2786. The strongest Nazirite of
the Lord,
2787. conceived through the
angel of annunciation,
2788. Delilah alone has
surmounted;
2789. on the one hand, she
delivered him to his
enemies,
2790. on the other, she
deprived him of eyes;
2791. finally, grief compelled
him to this:
2792. that he would have
destroyed himself at the
same time he would have
suppressed his enemies.
2793. Solomon, the wisest of
all,
2794. one woman, with whom
he had copulated,
infatuated him
2795. and compelled to such
insanity
277
2782. Qui autem peccator
estcapietur ab illa.
2783. Prima statim mulier
de Paradiso virum
captiuauit [[illaqueavit]],
2784. & quæ ei à Domino
creata fuerat in
auxilium,
2785. in summum ei conuersa
est exitium.
2786. Fortissimum illum
Nazaraeum Domini
2787. & angelo nuntiante
conceptum
2788. Dalila sola superauit,
2789. & eum inimicis
proditum
2790. & oculis priuatum
2791. ad hoc tandem dolor
compulit,
2792. vt se pariter cum ruina
hostium opprimeret.
2793. Sapientissimum omnium
Salomonem
2794. sola quam sibi
copulauerat mulier
infatuauit,
2795. & in tantam compulit
insaniam,
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2796. that, although he whom 2796. vt eum quem ad 2807. He, at length, extending 2807. Qui denique etiam
the Lord had chosen ædificandum sibi his usual malice down to vsque ad nos consuetam
to build the temple for templum Dominus us too, extendens malitiam,
himself, elegerat, 2808. whom132 he has not 2808. quem de fornicatione
2797. his father, David, who 2797. patre eius Dauid, qui been able to strike down sternere non potuit,
was a righteous man, iustus fuerat, through fornication
2798. having been rejected 2798. in hoc reprobato, 2809. he has tried through 2809. de coniugio temptauit:
from that, marriage
2799. herself plunged him into 2799. ad idololatriam ipsa 2810. using good for evil, 2810. & bono malè est vsus,
idolatry until the end of vsque in finem vitæ 2811. as it is not permitted to 2811. qui malo malè vti non est
his life. deijceret; use evil for evil. permissus.
2800. Even what he had 2800. ipso, quem tam verbis 2812. At least I can thank God 2812. Deo saltem super hoc
preached and taught, quàm scriptis prædicabat for this, gratias,
both by words and atque docebat, 2813. that this one has not 2813. quòd me ille vt supra
writings, dragged me out of my positas feminas in
2801. for the worship of God, 2801. diuino cultu derelicto. own consent, as the culpam ex consensu non
was abandoned. women mentioned traxit,
2802. Job, the holiest of men, 2802. Iob sanctissimus in above, into a fault
fought his very last and vxore nouissimam atque 2814. which in the outcome, he 2814. quam tamen in causam
hardest battle against a grauissiam sustinuit nevertheless converted to commissæ malitiæ ex
wife, pugnam, the cause of committed effectu conuertit
2803. who urged him to curse 2803. quæ eum ad malice.
God. maledicendum Deo 2815. But supposing that 2815. Sed & si purget animum
stimulabat. innocence may clean my meum innocentia,
2804. The very cunning 2804. Et callidissimus mind,
tempter [[prince of the temptator [[inferorum 2816. and no consent may drop 2816. nec huius reatum sceleris
hells) had known it very princeps]] hoc optimè a charge in this criminal consensus incurrat:
well, nouerat, deed;
2805. as he had been most 2805. quod sæpiùs expertus 2817. however, a great number 2817. peccata tamen multa
often an expert; fuerat; of sins had preceded, præcesserunt,
2806. the ruin of men, believe 2806. virorum videlicet 2818. which do not permit me 2818. quæ me penitus
me, is best facilitated by ruinam in vxoribus esse to disengage thoroughly immunem
wives. facillimam. 2819. from the charge of this 2819. ab huius reatu sceleris
villainy. esse non sinunt.

278 279
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2820. In respect to this, —see 2820. Quòd videlicet diu ante 2832. I shall take it up in 2832. in contritione mentis
what I mean— being carnalium illecebrarum contrition of mind; suscipiam,
subject a long time ago [[illicitarum]] 2833. and on the other, at 2833. & hoc tibi saltem modo,
to pleasures of carnal voluptatibus seruiens, least. satisfy you anyhow
[[illicit]] enticements, 2834. if not God. 2834. si non Deo satisfaciam.
2821. I have thus deserved 2821. ipsa tunc merui quod 2835. If I may openly confess 2835. Si enim verè miserrimi
precisely this wherein I nunc plector, the weakness of my very mei animi profitear
am now embroiled, miserable mind, infirmitatem,
2822. and of the former sins of 2822. & præcedentium in me 2836. I may find nothing 2836. qua pœnitentia Deum
mine peccatorum valuable as penitence for placare valeam non
2823. they are rightly the 2823. sequentia meritò facta appeasing God, inuenio,
following punishment. sunt pœna. 2837. whom I always accuse of 2837. quem super hac
2824. Likewise, such a contrary 2824. Etiam malis initijs the extreme cruelty in semper iniuria summæ
end is to be imputed to peruersus imputandus regard to this outrage; crudelitatis arguo;
evil beginnings. est exitus. 2838. and being against his 2838. & eius dispensationi
2825. If only I may be 2825. Atque utinam huius disposal I offend him contraria magis eum ex
strong enough to do a præcipuè commissi more by the indignation, indignatione offendo,
meritorious penance dignam agere valeam 2839. than I mitigate him 2839. quàm ex pœnitentiæ
chiefly for what was pœnitentiam, [[appease]] by the satisfactione [[piaculo]]
committed, satisfaction of a mitigo.
2826. in order to compensate 2826. vt pœnæ illi tuæ vulneris penitence.
your pains brought with illati 2840. But in what way it is also2840. Quomodo etiam
this wound, called penitence for sins, pœnitentia peccatorum
2827. anyhow, by a long 2827. ex longa saltem dicitur,
contrition of penitence pœnitentiæ contritione 2841. however great the 2841. quantacumque sit
in return vicem torment of the body may corporis afflictio,
2828. I may be able to 2828. quoquo modo be,
somehow counterbalance recompensare 2842. if the mind still retains 2842. si mens adhuc ipsam
[[make amends,]] [[rependere]] queam: its own will to sin, peccandi retinet
2829. on one hand, what you 2829. & quod tu ad horam in voluntatem,
suffered in your body at corpore pertulisti, 2843. and is on fire with its 2843. & pristinis æstuat
this time, former desires? desiderijs?
2830. I, throughout life, 2830. ego in omni vita,
2831. —as justice is— 2831. vt iustum est,

280 281
 ABEL ARD AND HELOISE
2844. It is easy indeed for
anyone to confess his sins
and accuse himself,
2845. or even to mortify
his body by external
atonement.
2846. To snatch away from
the mind the desires of
the highest pleasures, in
reality, is most difficult.
2847. And that is why quite
rightly saint Job would
have said:
2848. I will send out my eloquence 2848. Dimittam aduersum me
against me,
2849. i.e., I will release my
tongue,
2850. and open my mouth
through confession in
accusation of my sins:
2851. he promptly added: I will 2851. statim adiunxit: loquar in
speak out in the bitterness of
my soul.
2852. What Blessed Gregory
comments:
2853. There are some, he said,
who confess their faults with
open mouth;
2854. however, they do not
know how to bemoan in
confession,
2855. and rejoicing, they utter
what is to be lamented.
282
H EL O I S E’S R EP LY T O P E T ER
2844. Facile quidem est 2856. For this reason, the
quemlibet confitendo man detesting his faults
peccata seipsum speaks:
accusare, 2857. it remains necessary
2845. aut etiam in exteriori that they be spoken
satisfactione corpus in bitterness of the
affligere. soul [[among bitterest
2846. Difficillimum verò est à sufferings]]
desiderijs maximarum 2858. so that [[these punish]]
voluptatum auellere this bitterness itself may
animum. punish for whatever
2847. Unde & meritò sanctus the tongue accuses
Iob cùm præmisisset: according to the
judgment of his mind.
2859. But that this bitterness of
eloquium meum, true repentance may be
2849. id est laxabo linguam, rare indeed,
2860. Blessed Ambrose
2850. & aperiam os per carefully noted:
confessionem in 2861. More easily, he says, I have
peccatorum meorum found who have preserved
accusationem: innocence,
2862. than men who have done
amaritudine animæ meæ. penance.
2863. Truly, so much those
2852. Quod beatus exponens we have experienced
Gregorius, together,
2853. Sunt, inquit, nonnulli, 2864. those pleasures of lovers
qui apertis vocibus culpas have been so sweet to me
fatentur, 2865. that they may neither
2854. sed tamen in confessione displease me
gemere nesciunt, 2866. nor scarcely slip away
from memory.
2855. & lugenda gaudentes 2867. Wherever I may turn,
dicunt.
283
2856. Vnde qui culpas suas
detestans loquitur,
2857. restat necesse est vt has
in amaritudine [[inter
acerbissimos dolores]]
animæ loquatur,
2858. vt [[hi puniant]] hæc
ipsa amaritudo puniat
quicquid lingua per
mentis iudicium accusat.
2859. Sed hæc quidem
amaritudo veræ
pœnitentiæ quàm rara sit
2860. beatus diligenter
attendens Ambrosius:
2861. Faciliùs, inquit, inueni qui
innocentiam seruauerunt,
2862. quàm qui pœnitentiam
egerunt.
2863. In tantum verò illæ,
quas pariter exercuimus,
2864. amantium voluptates
dulces mihi fuerunt;
2865. vt nec displicere mihi,
2866. nec vix à memoria labi
possint.
2867. Quocumque loco me
vertam,
 ABEL ARD AND HELOISE
2868. they always appear
before my eyes with their
desires.
2869. Nor when I am asleep do
they spare their illusions.
2870. During the solemnity of
Masses itself,
2871. where the oration ought
to be purer,
2872. obscene fantasies of
those pleasures
2873. captivate [[bewitch]] so
totally the most wretched
soul,
2874. that I may give
more time to those
unsightliness than to
prayers.
2875. I may be groaning over
those committed,
2876. I sigh rather for the
missed.
2877. Not only those we have
done,
2878. but also equally the
places
2879. and the moments where
we did them,
2880. are fixed in such a way in
our mind with you,
2881. so that I might do all the
same again with you;
2882. even asleep I may not sit
still because of them.
284
2868. semper se oculis meis
cum suis ingerunt
desiderijs.
2869. Nec etiam dormienti suis
illusionibus parcunt.
2870. Inter ipsa Missarum
solemnia,
2871. vbi purior esse debet
oratio,
2872. obscœna earum
voluptatum fantasmata
2873. ita sibi penitus
miserrimam captiuant
[[implicant]] animam,
2874. vt turpitudinibus illis
magis quàm orationi
vacem.
2875. Quæ cum ingemiscere
debeam de commissis,
2876. suspiro potius de amissis.
2877. Nec solùm quæ egimus,
2878. sed loca pariter
2879. & tempora in quibus hæc
egimus,
2880. ita tecum nostro infixa
sunt animo,
2881. vt in ipsis Omnia tecum
agam,
2882. nec dormiens etiam ab
his quiescam.
H EL O I S E’S R EP LY T O P E T ER
2883. It is not rare that the 2883. Nonnunquam & ipso
thoughts of my mind be motu corporis animi
overtaken by the own mei cogitationes
movement of the body deprehenduntur,
2884. and they may not refrain 2884. nec à verbis temperant
from unexpected words. improuisis.
2885. O truly wretched me, 2885. O verè me miseram,
2886. and most worthy 2886. & illa conquestione
of this lamentation [[querelâ]]
[[complaint]] by a ingemiscentis animæ
moaning soul: dignissimam !
2887. Unfortunate human 2887. Infelix ego homo! quis me
creature! 133 Who shall liberabit de corpore mortis
deliver me from the body of huius?
this death ?
2888. If only I would be able 2888. Vtinam & quod sequitur
to sincerely add what veraciter addere queam!
follows:
2889. Grace to God by Jesus Christ 2889. Gratia Dei per Iesum
our Lord. Christum Dominum
nostrum.
2890. This grace, dearest, has 2890. Hæc te gratia,
come to you unsought, charissime, præuenit,
2891. on the one hand, a single 2891. & ab his tibi timulis vna
wound to the body has corporis plaga
cured you from those
stimuli,
2892. healing many in the soul; 2892. medendo multas in
anima sanauit,
2893. and, on the other, in this 2893. & in quo tibi ampliùs
occasion, God, believed aduersari Deus creditur,
more adverse to you,
2894. proved more propitious. 2894. propitior inuenitur.
285
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2895. Like that most reliable 2895. More quidem fidelissimi 2908. and sees in what is out of 2908. & in abscondito videt.
physician, who does not medici, qui non parcit sight.
spare pain in order to dolori, vt consulat saluti. 2909. I am judged religious [in 2909. Religiosa hoc tempore
take care of health. heart] [[I believe I am]] [corde] iudicor
2896. Those stimuli of the 2896. Hos autem in me in this time [[credo]],
flesh in me, stimulos carnis, 2910. where but a little part 2910. in quo iam parua
2897. these inciters [[fires]] 2897. hæc incentiua of the religion is not pars religionis non est
of sensuality: the very [[incendia]] libidinis ipse hypocrisy; hypocrisis;
fermenting of the iuuenilis feruor ætatis, 2911. where this is exalted 2911. vbi ille maximis
youthful age, [[magnified]] by the extollitur [[exageratur]]
2898. on the one hand, with 2898. & iocundissimarum greatest extolments, laudibus,
the experience of the experientia voluptatum, 2912. who does not offend 2912. qui humanum non
most delightful pleasures, plurimùm accendunt, human opinion. offendit iudicium.
greatly inflame 2913. And that, perhaps, 2913. Et hoc fortassis aliquo
2899. and, on the other hand, 2899. & tantò ampliùs sua may be seen some way modo laudabile,
oppress me all the more me impugnatione praiseworthy
by their assault, opprimunt, 2914. and to some degree 2914. & Deo acceptabile
2900. the weaker is the nature 2900. quantò infirmior est acceptable by God, quoquo modo videtur,
they attack. natura quam impugnant. 2915. if a person, I hope you 2915. si quis videlicet exterioris
2901. They praise me chaste, 2901. Castam me prædicant, see whom I mean,134 by operis exemplo
2902. who have not perceived 2902. qui non deprehenderunt the example of exterior
[[do not perceive]] I am [[deprehendunt]] occupation,
a hypocrite. hypocritam. 2916. whatever the intention, 2916. quacumque intentione
2903. They join cleanness of 2903. Munditiam carnis 2917. would not be a scandal 2917. non sit Ecclesiæ
the flesh to virtue, conferunt in virtutem, to the Church, scandalo,
2904. while virtue may not be 2904. cùm non sit corporis, 2918. or the name of the Lord 2918. nec iam per ipsum apud
of the body but of the sed animi virtus. is blasphemed at present infideles nomen Domini
mind. among the infidels blasphemetur,
2905. Having some praise 2905. Aliquid laudis apud because of him,
among men, homines habens, 2919. and the order of his 2919. nec apud carnales
2906. I deserve none before 2906. nihil apud Deum profession is defamed professionis suæ ordo
God, mereor, among the carnal infametur.
2907. who is the examiner of 2907. qui cordis & renum persons.135
heart and loins, probator est,

286 287
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2920. And this too is not a little 2920. Atque hoc quoque 2933. I’ll get nothing as reward 2933. nihil habitura
gift of the Divine grace, nonnullum est diuinæ in the future. remunerationis in
gratiæ donum, futuro.
2921. whose gratification 2921. ex cuius videlicet munere 2934. For a long time my 2934. Diu te, sicut multos,
comes [[flows]], as you venit [[fluit]] non solum simulation has misled simulatio mea fefellit,
probably guess, not only bona facere, you, and many others,
in doing well, 2935. so that what you would 2935. vt religioni deputares
2922. but also in abstaining 2922. sed etiam à malis esteem religion is but hypocrisim:
from evil. abstinere. hypocrisy;
2923. But this that precedes is 2923. Sed frustra istud 2936. and it is for that reason 2936. & ideò nostris te
vain præcedit, that you, ardently maximè commendans
2924. if that does not follow, as 2924. vbi illud non succedit, commending yourself to orationibus,
it is written: sicut scriptum est: our prayers,
2925. Avoid evil, and do good. 2925. Declina à malo, & fac 2937. you require from me 2937. quod à te expecto à me
bonum. what I expect from you? postulas.
2926. One or the other, what is 2926. Et frustrà vtrumque 2938. Do not [[you should 2938. Noli, obsecro, de me
not done for God’s love is geritur quod amore Dei not]] presume so much tanta præsumure
performed in vain. non agitur. from me, I beg you; you [[præsumere]], ne mihi
2927. While in all 2927. In omni autem (Deus should not cease be cesses orando subuenire.
circumstances of my life scit) vitæ meæ statu, praying to help me.
(God knows), 2939. Do not consider me sane, 2939. Noli æstimare sanam,
2928. I fear till now to offend 2928. te magis adhunc 2940. nor withdraw the grace 2940. ne medicaminis
you rather than God; offendere quàm Deum of medicine. subtrahas gratiam.
vereor: 2941. Do not believe that I am 2941. Noli non egentem
2929. I look to please you 2929. tibi placere ampliùs not in need, credere,
much more than Him. quàm ipsi appeto. 2942. and do not delay to 2942. ne differas in necessitate
2930. It was your command 2930. Tua me ad religionis support in necessity. subuenire.
not love for God which habitum iussio, non 2943. Do not think I am 2943. Noli valitudinem
has dragged me into the diuina traxit dilectio. healthy, [valetudinem] putare,
religious habit. 2944. lest swaying I may fall 2944. ne prius corruam quàm
2931. See how unhappy and 2931. Vide quàm infelicem, & down prior to sustaining substentes labentem.
more miserable than any, omnibus miserabiliorem persons.
the life I shall lead, ducam vitam, 2945. False praise of oneself 2945. Multis ficta sui laus
2932. if, in this place, I bear so 2932. si tanta hîc frustra has harmed many, nocuit,
much in vain: substineo:

288 289
 ABEL ARD AND HELOISE
2946. and removed the
protection they needed.
2947. Through Isaiah the Lord
cries,
2948. O my people! Those who
make you happy lead you
astray and destroy the path
of your steps.
2949. And through Ezekiel,
2950. Woe to them that sew
cushions, he said, under
every elbow,
2951. and pillows under the heads
of people of every age in
order to abuse the souls.
2952. On the contrary,
through Solomon it is
said:
2953. The sayings of the wise are
like goads, and like nails
driven deep home, that, you
imagine, do not know how
to visit a wound but pierce
through.
2954. I beg you to cease
[[Cease, I beseech, to
carry me to the skies
with your praises]]
2955. your praise to me; do
not incur the ugly fame
of adulation
2956. and the reproach of lie:
2957. or, if you suspect
something good in me,
290
2946. & præsidium quo
indigebant abstulit.
2947. Per Esaiam Dominus
clamat,
2948. Popule meus, qui te
beatificant ipsi te decipiunt,
& viam gressuum tuorum
dissipiant.
2949. Et per Ezechielem,
2950. Væ qui consuitis, inquit,
puluillos sub omni cubitu
manus,
2951. & ceruicalia sub capite
ætatis vniuersæ ad
decipiendas animas.
2952. E contra autem per
Salomonem dicitur,
2953. Verba sapientium quasi
stimuli, & quasi claui in
altum defixi, qui videlicet
vulnera nesciunt palpare,
sed pungere.
2954. Quiesce obsecro
[[Cessa, quæso, me
laudibus tuis ad astra
ferre]]
2955. à laude mea, ne turpem
adulationis notam
2956. & mendacij crimen
incurras:
2957. aut si quod in me
suspicaris bonum,
H EL O I S E’S R EP LY T O P E T ER
2958. that the winds scatter
this praise of vanity
[[levity.]]
2959. No one expert in
medicine judges the
interior of illnesses
by the inspection of
exterior aspects.
2960. Whatever the merit
before God, no actions
common
2961. equally to the damned or
the elect obtain favor.
2962. Yet those are precisely
what are performed
outside,
2963. those that no one among
the saints achieves,
whatever his zeal,
2964. so much they are
hypocrites.
2965. Vicious is the heart
of man, but also
inscrutable: who will
know it?
2966. And there are ways of
man that seem straight,
2967. but the most unusual
also lead to his death.
2968. Rash is in this the
judgment of man upon
what is reserved to divine
exam.
2969. Whence it is written: Do
not praise a man in lifetime.
291
2958. ipsum laudatum vanitatis
[[levitatis]] aura ventilet.
2959. Nemo medicinæ peritus
interiorem morbum
ex exteriores habitus
inspectione dijudicat.
2960. Nulla, quicquid meriti
apud Deum obtinent,
2961. quæ reprobis æquè vt
electis communia sunt.
2962. Hæc autem ea sunt, quæ
exteriùs aguntur,
2963. quæ nulli Sanctorum
tam studiosè peragunt,
2964. quantùm hypocritæ.
2965. Prauum est cor hominis,
& inscrutabile etiam:
quis cognoscet illud?
2966. Et sunt viæ hominis quæ
videntur rectæ:
2967. nouissima autem illius
deducunt ad mortem.
2968. Temerarium est in
eo iudicium hominis,
quod diuino tantùm
reseruatur examini.
2969. Vnde & scriptum est: Ne
laudaueris hominem in vita.
 ABEL ARD AND HELOISE H EL O I S E’S R EP LY T O P E T ER

2970. Lest, you see, you may 2970. Ne tunc videlicet 2985. I do not seek the crown 2985. Non quæro coronam
praise a man, hominem laudes, of victory. victoriæ.
2971. while in praising you 2971. dum laudando facere 2986. It is enough for me to 2986. Satis est mihi periculum
can make him not non laudabilem potes. avoid danger. euitare.
commendable. 2987. ‘Tis safer to avoid danger 2987. Tutiùs euitatur
2972. For me then, the more 2972. Tantò autem mihi tua than to engage in war. periculum, quàm
dangerous your praise of laus in me periculosior committitur bellum.
me is, est, 2988. In whatever corner of 2988. Quocumq; me angulo
2973. the more pleasant it is; 2973. quantò gratior, heaven God may place coeli Deus collocet,
2974. and the more I am 2974. & tantò ampliùs ea me in,
captured by it capior 2989. He will do enough for 2989. satis mihi faciet.
2975. and delighted, 2975. & delector, me.
2976. the more I endeavor to 2976. quantò amplius tibi per 2990. No one will envy anyone 2990. Nullus ibi cuiquam
please you in everything. omnia placere studeo. else there, inuidebit,
2977. I beg you, always fear for 2977. Time obsecro Semper de 2991. since to each one shall 2991. cùm singulis quod
me, rather than trust, me potius quàm confidas suffice what he will habebunt suffecerit
2978. so that I may always 2978. vt tua semper possess.
be helped by your sollicitudine adiuuer. 2992. To this our counsel I will 2992. Cui quidem consilio
solicitude. add also the strength of nostro vt ex authoritate
2979. In reality, now 2979. Nunc verò præcipuè authority. Let us listen quoque robur adiungam,
particularly it is to be timendum est, to Blessed Jerome: beatum audiam
feared, Hieronymum:
2980. when in you there is 2980. vbi nullum incontinentiæ 2993. I recognize my weakness, I 2993. Fateor imbecillitatem meam,
nothing left to my meæ superest in te do not wish to fight in hope nolo spe victoriæ pugnare,
incontinence.136 remedium. of victory,
2981. I do not wish that 2981. Nolo me ad virtutem 2994. lest I’ll finally lose victory. 2994. ne perdam aliquando
exhorting me to virtue, exhortans, victoriam.
2982. and provoking me to 2982. & ad pugnam prouocans, 2995. What need is there to 2995. Quid necesse est certa
fight, give up the certain, and dimittere,
2983. you may declare: Thus 2983. dicas: Nam virtus in 2996. pursue the uncertain? 2996. & incerta sectari?
virtue is made perfect in infirmitate perficitur:
weakness:
2984. And who will not fight for 2984. &, non coronabitur nisi qui
fair will not be crowned. legitimè certauerit.

292 293
 Fifth Letter
which is
Peter’s Reply in Return to
Heloise
To Christ’s spouse, the slave
of the same.
2997. In four points, I recall,
2998. which roughly take the
whole sum of your most
recent epistle,
2999. you have expressed the
shock of your insult
[[the anxiety for your
most soft fault.]]137
3000. First, you deplore that
contrary to custom
in letter-writing, but
even more against
the very natural order
[[the common natural
usage]] of things in the
salutation of the letter I
addressed you, I placed
your name before mine.
3001. Second, that when I
should have rather
brought you all remedy
for consolation,
3002. I have augmented
desolation,
295
EPISTOLA V.
Quæ est
RESCRIPTUM PETRI
RURSUS AD HELOISSAM
HELOISSAM.
Sponsæ Christi seruus
eiusdem.
2997. In quatuor, memini,
2998. circa quæ tota epistolæ
tuæ nouissimæ summa
consistit,
2999. offensæ tuæ
commotionem [[culpæ
tuæ dulcissimæ
anxietatem]] expressisti.
3000. Primò quidem super
hoc conquereris, quòd
præter consuetudinem
Epistolarum, imò etiam
contra ipsum naturales
ordinem rerum
[[communem naturæ
ritum]], Epistola nostra
tibi directa te mihi in
salutatione præposuit.
3001. Secundò, quòd cùm
vobis consolationis
potiùs remedium afferre
debuissem,
3002. Desolationem auxi,
 ABEL ARD AND HELOISE
3003. and in those I should
have soothed I have
provoked tears.
3004. Of course not without
thereby adding this, that
if God would have delivered
me into the hands of my
enemies; clearly prevailing,
they may kill me, etc.
3005. Thirdly, mainly
3006. you have launched this
really old unremitting
complaint of yours
3007. against God,
3008. of course, as to how our
conversion [change of
living] to God happened,
3009. and secondly concerning
the cruelty committed
against me by the
betrayal of that one 138
[[his monstrous perfidy.]]
3010. Finally, an accusation
against you
3011. you have opposed to our
praise of you,
3012. and not with small
supplication
3013. that I should no longer
presume to do it.
3014. I have decided to reply
to each of these singular
points,
3015. not so much for my
justification,
296
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3003. & quas mitigare 3016. than for your instruction
debueram lachrimas 3017. or exhortation;
excitaui. 3018. so that you may thereby
3004. Illud videlicet ibidem more willingly assent to
adiungens, Quòd si our requests,
me Dominus in manus 3019. by which you will
inimicorum tradiderit, understand more
vt me scilicet præualentes reasonably why they are
interficiant, etc. done.
3005. Tertiò verò 3020. And the more you may
3006. veterem illam & understand me in yours,
assiduam querelam tuam 3021. the less you will find
mine blameworthy;
3007. in Deum adiecisti, 3022. the more you may fear to
3008. de modo videlicet condemn,
nostræ conuersionis 3023. the less you may seen me
[conversationis] ad Deum deserving reprehension
3009. & crudelitate proditionis [[strong rebuke.]]
[[perfidiæ illius 3024. Actually, as regards our
infandæ]] illius in me salutation’s
commissæ. 3025. inverted order, as you
say,
3010. Denique accusationem 3026. if you may consider the
tui sentence carefully, it
3011. contra nostram in te may be also close to your
laudem opposuisti, own.
3012. non cum supplicatione 3027. For it is clear to everyone,
modica,
3013. ne id deinceps 3028. as you yourself would
præsumerem. point out,
3014. Quibus quidem singulis 3029. that, as you may
rescribere decreui, see, when written to
superiors,
3015. non tam pro excusatione 3030. their names might be
mea, placed in front.
297
3016. quàm pro doctrina
3017. vel exhortatione tua;
3018. vt eo scilicet libentiùs
petitionibus assentias
nostris,
3019. quò eas rationabiliùs
factas intellexeris;
3020. & tantò me ampliùs
exaudias in tuis,
3021. quantò reprehensibilem
minus inuenies in meis;
3022. tantóque ampliùs
verearis contemnere,
3023. quantò minus videris
dignum reprehensione
[[objurgatione].
3024. De ipso autem nostræ
salutationis,
3025. vt dicis, ordine
præpostero,
3026. iuxta tuam quoque, si
diligenter attendas,
actum est sententiam.
3027. Id enim quod omnibus
patet,
3028. tu ipsa indicaste,
3029. vt cùm videlicet ad
superiores scribitur,
3030. eorum nomina
præponantur.
 ABEL ARD AND HELOISE
3031. You should understand
you were made with time
superior to me,
3032. you have really started to
be my patroness,139
3033. being the accomplished
bride of my Lord.
3034. In this connection
Blessed Jerome writes so
to Eustochium:
3035. For that reason I write “my
Patroness, Eustochium,”
for I should call Patroness
the spouse of my Lord.
3036. What a happy Business,
these weddings,
3037. where the wife of a
wretched midget,
3038. may be elevated now to
the nuptial couch of the
greatest King.
3039. By the privilege of this
honor
3040. you are not only set
before your prior man,
but also
3041. before any slave of this
King.
3042. You should not be
surprised that I
commend myself
principally to your
prayers, whether living or
dead,
298
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3031. Te verò ex tunc me 3043. as in public right, it may
superiorem factam stand firm that wives
intelligas, could better intercede to
3032. quò domina mea esse their masters,
cœpisti 3044. than some of their
3033. Domini mei sponsa household,
effecta, 3045. patronesses much more
3034. iuxta illud beati than servants.
Hieronymi ad 3046. Among them a typical
Eustochium ita scribentis: example is well
3035. Hæc idcirco domina represented by this
mea Eustochium, scribo. Queen and spouse of the
Dominam quippe debeo greatest King,
vocare sponsam Domini mei. 3047. as it is said in a Psalm,
3036. Felix talium 3048. the Queen stood at your
commercium nuptiarum, right.
3037. vt homunculi miseri 3049. As if it may be openly
priùs vxor, stated:
3038. nunc in summi Regis 3050. this, joined at her
thalamis sublimeris. husband’s side, sticks to
him most familiarly,
3039. Nec ex huius honoris 3051. and proceeds as an
priuilegio equal,
3040. priori tantummodo viro, 3052. while others seem to
sed keep their distance
[standing apart] or
3041. quibuscumque seruis following behind.
eiusdem Regis prælata. 3053. From the excellence
3042. Ne mireris igitur of this prerogative, the
si tam viuus quàm spouse,
mortuus me vestris 3054. jumping up in the
præcipuè commendem Canticles,
orationibus; 3055. —whom may I say Moses
married—
3056. an Ethiopian, said,
299
3043. cùm iure publico
constet apud dominos
plus eorum sponsas
intercedendo posse,
3044. quàm ipsorum familias,
3045. dominas ampliùs quàm
seruos.
3046. In quarum quidem typo
Regina illa & summi
Regis sponsa diligenter
describitur,
3047. cùm in psalmo dicitur,
3048. Astitit regina à dextris tuis.
3049. Ac si apertè dicatur,
3050. ista iuncto latere sponso
familiarissimè adhæret,
3051. & pariter incedit,
3052. cæteris omnibus quasi
à longè absistentibus
[adsistentibus] vel
subsequentibus.
3053. De huius excellentia
prærogatiuæ sponsa
3054. in Canticis exultans illa,
3055. vt ita dicam quam
Moyses duxit,
3056. Aethiopissa dicit:
 ABEL ARD AND HELOISE
3057. I am black, but beautiful,
daughters of Jerusalem.
3058. Therefore, the King loved
me,
3059. and then also introduced me
into his chamber.
3060. And again: Do not
consider that I am [[I may
be]] swarthy,
3061. it is that the sun has
decolorized me.
3062. Generally, with these
words, the contemplative
soul may indeed be
represented [[painted]]
3063. that is especially called
Christ’s Spouse,
3064. however they are more
expressly suited to all of
you,
3065. even the exterior habit
speaks in this sense.
3066. Naturally your black
outer garb or coarse
clothing,
3067. like the lugubrious habit
of good widows
3068. mourning the dead men
they had loved,
3069. shows that, in this world,
3070. according to the Apostle,
3071. you really are widows
and even abandoned,
3072. to be supported by
offerings of the Church.
300
3057. Nigra sum, sed formosa,
filiæ Hierusalem.
3058. Ideò dilexit me Rex,
3059. & introduxit me in
cubiculum sum [[suum]].
3060. Et rursum, Nolite
considerare quòd fusca
suum, [[sim]]
3061. quia decolorauit me Sol.
3062. In quibus quidem verbis
cùm generaliter anima
describatur [[pingatur]]
contemplatiua,
3063. quæ specialiter Sponsa
Christi dicitur,
3064. expressiùs tamen ad vos
hoc pertinere
3065. ipse etiam vester exterior
habitus loquitur.
3066. Ipse quippè cultus
exterior nigrorum aut
vilium indumentorum,
3067. instar lugubris habitus
bonarum viduarum
3068. mortuos quos dilexerant
viros plangentium,
3069. vos in hoc mundo,
3070. iuxta Apostolum,
3071. verè viduas & desolatas
ostendit,
3072. stipendijs Ecclesiæ
substentandas.
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3073. Of the mourning of 3073. De quarum etiam
these widows also viduarum luctu
3074. upon their slain 3074. super occisum earum
husbands, sponsum
3075. the Scripture 3075. Scriptura commemorat,
commemorates, saying: dicens:
3076. Weeping women sitting by 3076. Mulieres sedentes
the tomb lamented the Lord. ad monumentum
lamentabantur flentes
Dominum.
3077. The Ethiopian girl has 3077. Habet autem
an exterior blackness [[a Æthiopissa exteriorem
black color]] of flesh, in carne nigredinem
[[nigritiem]],
3078. and concerning the 3078. & quantum ad exteriora
outer things, pertinet,
3079. she appears uglier than 3079. cæteris apparet feminis
other women: deformior:
3080. inwardly, however, she is 3080. cùm non sit tamen in
not unlike them, interioribus dispar,
3081. but in various points, she 3081. sed in plerisque etiam
is even more beautiful formosior
3082. and whiter, 3082. atque candidior,
3083. as in her bones and 3083. sicut in ossibus seu
teeth. dentibus.
3084. The whiteness of their 3084. Quorum videlicet
teeth, as you can see, dentium candor
3085. was also praised in the 3085. in ipso etiam
same spouse, commendatur Sponso,
3086. when it is said: 3086. cùm dicitur:
3087. And her teeth whiter than 3087. Et dentes eius lacte
milk. candidiores.
3088. Therefore, externally 3088. Nigra itaque in
black, exterioribus,
301
 ABEL ARD AND HELOISE
3089. she is but beautiful
inside;
3090. because, in this life
3091. frequently afflicted
bodily by tribulations of
adversities,
3092. she seems to blacken
externally in the flesh
3093. along what the Apostle
says:
3094. All who want to live
piously in Christ will suffer
tribulation.
3095. Just as white means
prosperous,
3096. it is not incongruous to
point out that black is
the adverse.
3097. Inwardly, then, she is
quasi glittering in her
bones
3098. because her soul prevails
in virtue,
3099. as it is written:
3100. All the glory of the King’s
daughter is within.
3101. The bones, which are
interior,
3102. surrounded exteriorly by
the flesh,
3103. precisely for that flesh
which they carry and
sustain,
3104. are firmness and
strength,
302
3089. sed formosa in
interioribus est;
3090. quia, in hac vita
3091. crebris aduersitatum
tribulationibus
corporaliter afflicta,
3092. quasi in carne nigrescit
exteriùs,
3093. iuxta illud Apostoli:
3094. Omnes qui volunt piè viuere
in Christo tribulatione
patientur.
3095. Sicut enim candido
prosperum,
3096. ita non incongruè nigro
designatur aduersum.
3097. Intus autem quasi in
ossibus candet
3098. quia in virtutibus eius
anima pollet,
3099. sicut scriptum est:
3100. Omnis gloria eius filiæ
Regis ab intus.
3101. Ossa quippe, quæ
interiora sunt,
3102. exteriori carne
circundata,
3103. & ipsius carnis, quam
gerunt vel substentant,
3104. robur ac fortitudo sunt,
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3105. they represent well the 3105. bene animam
soul, exprimunt,
3106. which being inside 3106. quæ carnem ipsam,
vivifies, sustains, moves cui inest, viuificat,
and rules the flesh itself, substentat, mouet atque
regit,
3107. and manages also all its 3107. atque ei omnem
well-being. valitudinem ministrat.
3108. This in whom whiteness 3108. Cuius quidem est candor
is
3109. or beauty, this is adorned 3109. siue decor, ipsæ quibus
by these virtues. adornatur virtutes.
3110. Black also she is in all 3110. Nigra quoque est in
what is outside exterioribus,
3111. because, while in this 3111. quia dum in hac
peregrination, she, now peregrinatione adhuc
still in exile exulat,
3112. in this life, keeps herself 3112. vilem & abiectam se
vile and abject, tenet in hac vita;
3113. but she may be made 3113. vt in illa sublimetur
sublime in God, with quæ est abscondita cum
Christ, once attained Christo in Deo, patriam
the hidden life, the iam adepta.
homeland.
3114. In fact, the true sun has 3114. Sic verò eam sol verus
discolored her so decolorat,
3115. because the love of her 3115. quia cœlestis amor
celestial Spouse humbles Sponsi eam sic humiliat,
her so
3116. or torments her 3116. vel tribulationibus
by tribulations [[doloribus]] cruciat;
[[sufferings,]]
3117. evidently for fear that 3117. ne eam scilicet
good-fortune may puff prosperitas extollat.
her up.
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 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3118. He discolored her
namely so that
3119. he made her different
from others, who are
amazed by earthly
things,
3120. and pursue the glory of
the world.
3121. This way she might really
become herself the lily of
the valley,
3122. through humility,
3123. not the lily of the
mountains,
3124. like those fanciful virgins 3124. sicut illæ videlicet
who, evidently, through
carnal purity,
3125. or exterior abstinence
3126. themselves puffing up,
3127. are parched by the
glow of temptations
[[demoniac impulses.]]
3128. But rightly, speaking
to the daughters of
Jerusalem, that is the
least perfect among the
believers
3129. who deserved to be
named daughters rather
than sons, she said:
3130. Do not look astonished at
me because I am sunburned,
since sun has discolored me.
3118. Decolorat eam sic, id est,
3119. dissimilem eam à cæteris
facit, quæ terrenis
inhiant,
3120. & seculi quærunt
gloriam;
3121. vt sic ipsa verè lilium
conuallium
3122. per humilitatem
efficiatur:
3123. non lilium quidem
montium,
fatuæ virgines, quæ de
munditia carnis,
3125. vel abstinentia exteriore,
3126. apud se intumescentes,
3127. æstu tentationum
[[ impulsuum
satanicorum]] aruerunt.
3128. Benè autem filias
Hierusalem, id est,
imperfectiores alloquens
fideles,
3129. qui filiarum potiùs quàm
filiorum nomine digni
sunt, dicit.
3130. Nolite mirari me considerare
quòd fusca sim, quia
decolorauit me sol.
3131. As if she would more 3131. Ac si apertiùs dicat.
openly say:
3132. If I humble myself so 3132. Quòd sic me humilio,
3133. or sustain the adversities 3133. vel tam viriliter
so manfully, aduersitates substineo,
3134. this is not by my virtue; 3134. non est meæ virtutis;
3135. but by the grace of whom 3135. sed eius gratiæ cui
I serve. deseruio.
3136. Both heretics and 3136. Aliter solent hæretici vel
hypocrites are used to hypocritæ,
doing otherwise;
3137. provided they are 3137. quantum ad faciem
observed by men’s eyes, hominum spectat,
3138. they will humble 3138. spe terrenæ gloriæ sese
themselves to excess in vehementer humiliare,
the hope of worldly glory
3139. and endure much for 3139. vel multa inutiliter
nothing. tolerare. .
3140. That they are supporting 3140. De quorum quidem
this kind huiusmodi
3141. of abjection or 3141. abiectione vel
tribulation, tribulatione, quam
sustinent,
3142. is highly surprising; 3142. vehementer mirandum
est;
3143. then they would be the 3143. cùm sint omnibus
most wretched of all miserabiliores
men, hominibus,
3144. those enjoying neither 3144. qui nec presentis vitæ
the goods of the present bonis
life
3145. nor those of the future. 3145. nec futuræ fruuntur.
3146. This, the Spouse 3146. Hoc itaque Sponsa
perfectly considering, diligenter considerans,
therefore

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 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3147. said: Do not be astonished 3147. dicit: Nolite mirari cur id 3162. and secret more than 3162. & secretum magis quam
why I might do that. faciam. public. publicum amat.
3148. But it is surprising for 3148. Sed de illis mirandum 3163. And such is the wife 3163. Et quæ talis est uxor,
those, est, 3164. who secretly desires the 3164. secreta potiùs viri gaudia
3149. who, needlessly burning 3149. qui inutiliter terrenæ joys of man,
with a desire of earthly laudis desiderio 3165. rather than ostentatious, 3165. quàm manifesta
praise, æstuantes desiderat,
3150. deprived themselves of 3150. terrenis se priuant 3166. and will prefer to feel 3166. & in lecto magis vult
worldly advantages, and commodis, tam hîc enjoyment in bed than at sentiri quàm in mensa
are miserable both here quàm in futuro miseri. table. videri.
and in the future. 3167. And frequently it 3167. Et frequenter accidit,
3151. Such is indeed the 3151. Qualis quidem fatuarum happens that the flesh of vt nigrarum caro
countenance of the virginum continentia est, black women feminarum
foolish virgins, 3168. the uglier the aspect is, 3168. quantò est in aspectu
3152. who are excluded from 3152. quæ à ianua sunt deformior,
the door. exclusæ. 3169. the sweeter they are to 3169. tantò sit in tactu suauior:
3153. Alas well because she is 3153. Benè etiam, quia nigra touch: [[African women [[egregiè probant hoc
black est, prove it eminently]] fœminæ inter Afros]]
3154. as we have said and 3154. vt diximus, & formosa, 3170. and for that reason their 3170. atque ideo earum
beautiful, pleasure [[in the temple voluptas [[templo Veneri
3155. she has been said loved 3155. dilectam & introductam dedicated to Venus]] in dicato]] secretis gaudijs
and introduced into the se dicit in cubiculum secret joys
king’s chamber, that is Regis, id est 3171. is more delicious than 3171. quàm publicis gratior sit
3156. for secret and quiet 3156. in secretum vel quietem in public and more & conuenientior,
contemplation, contemplationis, convenient,
3157. and on his couch of 3157. & lectulum illum de quo 3172. and to take their 3172. & earum viri vt illis
which she has said eadem alibi dicit: pleasure, their men oblectentur magis eas in
elsewhere, introduce them into the cubiculum introducunt,
3158. On my couch night after 3158. In lectulo meo per noctes bedchamber,
night I have looked for quæsiui 3173. rather than showing 3173. quàm ad publicum
3159. whom my soul loves. 3159. quem diligit anima mea. them in public. educunt.
3160. Obviously, the very 3160. Ipsa quippe nigredinis 3174. According to that 3174. Secundum quam quidem
ugliness of the blackness deformitas metaphor, metaphoram
3161. prefers being hidden 3161. occultum potius quàm
than apparent, manifestum,

306 307
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3175. the spiritual spouse just 3175. bene spiritalis Sponsa 3190. to the mystery of 3190. ad secretum
after she would have cùm præmisisset, contemplation. contemplationis.
announced: 3191. Just as to this Paul, you 3191. Sicut in Paulo illo
140

3176. Black I am, but beautiful 3176. Nigra sum, sed formosa know, videlicet
3177. she steadily has added, 3177. statim adiunxit: 3192. it happened, the first to 3192. nostræ, id est,
3178. therefore the King has loved 3178. Ideò dilexit me Rex, live our monastic life, Monachalis vitæ
me, primordio actum esse
3179. and introduced me into his 3179. & introduxit me in 3193. as the Blessed Jerome 3193. beatus scribit
chamber. cubiculum suum, wrote. Hieronymus.
3180. Namely, each term 3180. singula videlicet singulis 3194. This abasement in ugly 3194. Hæc quoque abiectio
relating to the other, reddens. clothing also indumentorum vilium
3181. it means: because of 3181. Hoc est, quia formosa, 3195. calls for more secret than 3195. secretum magis quàm
beauty, he has loved; dilexit: public locations; publicum appetit,
3182. because black, he has 3182. quia nigra, introduxit. 3196. and even a further 3196. & maxima vilitatis
introduced. separated place for the [humilitatis] ac
3183. Inwardly beautiful, as I 3183. Formosa, vt dixi, abasement [humility] secretioris loci,
have said, 3197. particularly suited to our 3197. qui nostræ præcipuè
3184. because of the virtues, 3184. intus virtutibus, quas profession, conuenit professioni,
which the Spouse loves: diligit Sponsus: 3198. has to be highly 3198. custodienda est.
3185. black outwardly in 3185. nigra exteriùs preserved.
relation to the adversities corporalium 3199. For a costly cult strongly 3199. Maximè namque ad
and bodily ordeals. tribulationum incites to proceed before publicum procedere
aduersitatibus. the public, preciosus prouocat
3186. This blackness indeed, 3186. Quæ quidem nigredo, cultus,
once again, from the corporalium scilicet 3200. which no one longs for, 3200. quem à nullo appeti
bodily tribulations, tribulationum, except for vain glory [[appetit]] nisi ad
3187. easily tears the minds of 3187. facilè fidelium mentes inanem gloriam
believers away from the ab amore terrenorum 3201. and pomp of the world, 3201. & seculi pompam
love of earthly things, auellit, of what Blessed Gregory beatus Gregorius indè
3188. and suspends [[raises]] 3188. & ad æternæ vitæ has convinced us: conuincit:
the desires of eternal life, desideria suspendit 3202. that nobody adorns 3202. Quod nemo his in
[[erigit]], himself in private, but occulto se ornat, sed vbi
3189. and often leads from the 3189. & sæpe à tumultuosa only where he can be conspici queat.
tumultuous life of the seculi vita trahit seen.
world

308 309
 ABEL ARD AND HELOISE
3203. On the contrary this
Bridal chamber I
mentioned above,
3204. is this one to which the
Spouse himself
3205. in the Gospel invites to
pray, saying:
3206. You also when you will
pray, go into a chamber,
3207. and, the door closed pray
your Father,
3208. as he would say: Not in
the streets nor in public
sites,
3209. like hypocrites!
3210. Therefore, he speaks of a
secret cubicle apart from
the crowds and
3211. the sight of the world,
3212. where he could pray
more quietly and purely.
3213. Evidently such are
the secret sites of the
monastic solitudes,
3214. where we are bidden to
close access,
3215. that is to obstruct all the
entrances
3216. so that the purity of
the prayer may not be
hindered by any event,
3217. and our eye may not
ravage our unhappy soul.
310
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3203. Hoc autem prædictum 3218. Many indeed, who don’t
Sponsæ cubiculum follow counsels, or rather
divine precepts,
3204. illud est, ad quod ipse 3219. are despisers of our
Sponsus habits.
3205. in Euangelio inuitat 3220. What we so far find hard
orantem, dicens: to tolerate.
3206. Tu autem cùm oraueris, 3221. When they celebrate the
intra in cubiculum, divine offices,
3207. & clauso ostio, ora Patrem 3222.their cloisters or choirs
tuum. wide open,
3208. Ac si diceret. [[: ]] Non 3223. they present a shameless
in plateis vel publicis countenance before the
locis, audience of women as
3209. sicut hypocritæ. well as of men,
3210. Cubiculum itaque dicit 3224. and then, principally
secretum à tumultibus & during the solemnities,
when they will be
3211. aspectu seculi locum, decked out with precious
3212. vbi quietiùs & puriùs ornaments,
orari possit: 3225. like those very profane
3213. qualia sunt scilicet men before whom they
Monasticharum exhibit themselves.
solitudinum secreta, 3226. According to their
3214. vbi claudere ostium judgment, the more
iubemur, famous the celebration,
3215. id est aditus omnes 3227. the richer the exterior
obstruere ornament,
3216. ne puritas orationis casu 3228. and lavish in food and
aliquo præpediatur, drinks.
3229. Of their most wretched
3217. & oculus noster blindness,
infelicem animam 3230. inwardly so contrary to
deprædetur. Christ’s religion of the
poor,
311
3218. Cuius quidem consilij,
imò præcepti diuini
multos
3219. huius habitus nostri
contemptores
3220. adhuc grauiter
substinemus,
3221. qui cùm diuina celebrant
officia
3222. claustris vel choris
eorum reseratis,
3223. publicis tam feminarum
quàm virorum
aspectibus impudenter se
ingerunt,
3224. & tunc præcipuè cùm in
solemnitatibus preciosis
polluerint ornamentis,
3225. sicut & ipsi quibus
ostentant, seculares
homines.
3226. Quorum quidem iudicio
tantò festiuitas habetur
celebrior,
3227. quantò in exteriori
ornatu est ditior,
3228. & in epulis copiosior.
3229. De quorum quidem
cæcitate miserrima
3230. & pauperum Christi
religioni penitus
contraria
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3231. the more honest is to 3231. tantò est silere honestius 3245. the more you are 3245. quantò familiariùs ei
keep silence, the more quantò loqui turpius. intimately attached to adhæretis,
shameful to speak. him,
3232. Who thoroughly 3232. Qui penitus Iudaizantes 3246. following that of the 3246. iuxta illud Apostoli,
Judaizantes 141 follow consuetudinem suam Apostle:
their custom instead of sequuntur pro regula, 3247. Who attaches himself to the 3247. Qui adhæret Domino unus
the rule, Lord forms with him one spiritus est,
3233. and following their own 3233. & irritum fecerunt spirit,
practice made God’s mandatum Dei per 3248. the purer and the 3248. tantò puriorem &
command irrelevant: traditiones suas: more efficacious is the efficaciorem habere
3234. looking not for what may 3234. non quod debeat, sed prayer in which we have confidimus orationem,
be done, but for what quod soleat attendentes. confidence,
may be the custom. 3249. and for this reason we 3249. & ob hoc vehementiùs
3235. When, as Blessed 3235. Cùm, vt beatus etiam solicit ardently your earum efflagitamus
Augustine reminds meminit Augustinus, cooperation. opem.
us, the Lord may have Dominus dixerit, 3250. We also believe that the 3250. Quas etiam tantò
stated, more devoutly you make deuotiùs pro me
3236. I am the truth, 3236. Ego sum veritas, prayers for me, faciendas esse credimus,
3237. and not “I am the 3237. non ego sum 3251. the more closely we are 3251. quantò maiore nos
routine.” consuetudo. in turn ourselves bound inuicem charitate
3238. To their prayers, 3238. Horum orationibus, in charity. colligati sumus.
3239. that are obviously done 3239. quæ aperto scilicet fiunt 3252. But if really by the 3252. Quod verò mentione
doors open, ostio, mention of the peril in periculi in quo laboro,
3240. who would want may 3240. qui voluerit se which I am oppressed,
recommend himself. commendet. 3253. or the death that I fear, 3253. vel mortis quam timeo,
3241. On the contrary, you 3241. Vos autem quæ in 3254. I have agitated you, 3254. vos commoui:
who in the chamber of cubiculum cælestis Regis 3255. it is done according to 3255. iuxta ipsam quoque
the King of heaven your own request, tuam factum est
3242. have been introduced by 3242. ab ipso introductæ, exhortationem,
himself, and rest in his atq; [[atque]] in eius 3256. or better said to your 3256. imò etiam adiurationem.
bosom, amplexibus quiescentes, entreaty.
3243. the door always closed, 3243. clauso semper ostio 3257. So this is what the first 3257. Sic enim prima, quam
3244. wholly given up to him, 3244. ei totæ vacatis, letter you have directed ad me direxisti, quodam
to me somewhere loco continet Epistola:
contains:

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3258. Therefore, per Christ
Himself, who in some
measure still protects you for
Himself, we beg you to deign
reassure both his and your
little servants about the perils
in which you are still storm-
tossed, at least by frequent
letters, so that, as we are all
who are left to you, you may
have confidants for your
suffering or your joy.
3259. Indeed usually those who
sympathize do not bring
little consolation to the
sufferers.
3260. And whatever the burden,
when imposed upon many,
it is borne or removed
lighter.
3261. Why then do you
argue that I have made
you confidants of my
torment,
3262. while, beseeching me,
you forced me to do so?
3263. Is it now convenient for
you to rejoice, while, put
to torture, I am so much
in despair of life?
3264. Not associated in so
much grief,
3265. would you be in joy;
3258. Per ipsum itaque qui te sibi
adhuc quoquo modo protegit
Christum obsecramus,
quatenus ancillulas ipsius
& tuas crebris litteris
de his, in quibus adhuc
fluctuas, naufragiis
certificare digneris: vt
nos saltem, quæ tibi solæ
remansimus, doloris vel
gaudij participes habeas.
3259. Solent etenim dolenti
nonnullam afferre
consolationem qui
condolent.
3260. Et quodlibet onus
pluribus impositum leuius
substinetur siue defertur.
3261. Quid igitur arguis, quod
vos anxietatis meæ
participes feci,
3262. ad quod me adiurando
compulisti?
3263. Nunquid in tanta
vitæ, qua crucior,
desperatione gaudere vos
conuenit?
3264. Nec doloris sociæ,
3265. sed gaudij tantum vultis
esse:
3266. not to weep with those
who are weeping,
3267. but to rejoice with those
who are rejoicing?
3268. There is no greater
difference between true
and false friends,
3269. than that these who
share adversity, those
prosperity.
3270. Keep quiet, I beg you,
from such declarations,
3271. and control complaints
of this type, that are very
far [[they are a hundred
leagues]] from coming
out of the entrails of
charity.
3272. Or, if you will thus far
take offence of these,
3273. I am notwithstanding
placed, in such a kind of
peril,
3274. and daily despair of life,
3275. that it is convenient I
should be preoccupied
by the salvation of my
soul,
3726. and to provide for it 3276. & de ipsa dum licet
while it is time.
3277. If you truly love me, you 3277. Nec tu, si me verè diligis,
either
3278. will consider that 3278. hanc exosam
forethought odious.
3266. nec flere cum flentibus,
3267. sed gaudere cum
gaudentibus?
3268. Nulla maior verorum &
falsorum differentia est
amicorum,
3269. quàm quòd illi
aduersitati, isti
prosperitati se sociant.
3270. Quiesce obsecro ab his
dictis,
3271. & huiusmodi
querimonias compesce,
quæ à visceribus
charitatis absistunt
[[longo absunt
intervallo]] longissimè.
3272. Aut si adhuc in his
offenderis,
3273. me tamen in tanto
periculi positum
articulo,
3274. & quotidiana
desperatione vitæ,
3275. de salute animæ
sollicitum esse conuenit
esse,
prouidere.
prouidentiam habebis.

314 315
 ABEL ARD AND HELOISE
3279. Should I say that if you
would have any hope in
the divine mercy toward
me,
3280. you would the more
greatly desire that I
should be liberated from
the hardships of this life,
3281. the more intolerable you
would notice them?
3282. You must be quite sure
3283. that whoever may deliver
me from this life,
3284. will tear me away from
the greatest penalties.
3285. What I may afterward
incur is uncertain,
3286. but there is no doubt
about those I shall be
relieved.
3287. Each wretched life has
an agreeable end,
3288. and whoever really
experiences and
condoles with the
torments of others,
3289. desires that they should
end [[they are very
anxious about that,]]
3290. even to his own loss. If
they really love those
they see tormented, they
do not so much attend
their own conveniences
than those of them.
316
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3279. Quinetiam si quam 3291. So the mother also 3291. Sic diu languentem
de diuina erga me desires that the illness of filium mater etiam
misericordia spem her long-suffering child morte languorem finire
haberes, ends, desiderat,
3280. tantò amplius ab huius 3292. for she cannot herself 3292. quem tolerare ipsa non
vitæ ærumnis liberari me sustain it, potest,
cuperes, 3293. and she rather supports 3293. & eo potiùs orbari
being deprived of him, substinet quàm in
3281. quantò eas conspicis than to have a member miseria consortem
intolerabiliores. of her family in misery. habere.
3282. Certum quippè tibi est, 3294. And anyone who most 3294. Et quicumque amici
3283. quòd quisquis ab hac vita appreciates the presence præsentia plurimum
me liberet, of a friend, oblectatur,
3284. à maximis pœnis eruet. 3295. will however prefer his 3295. magis tamen beatam
blessed absence esse vult eius absentiam
3285. Quas postea incurram 3296. than his miserable 3296. quàm præsentiam
incertum est, presence. miseram.
3286. sed à quantis absoluar 3297. Because when there is no 3297. Quia quibus subuenire
dubium non est. help for hardships, they non valet, ærumnis
cannot be tolerated. tolerare non potest.
3287. Omnis vita misera 3298. In actual fact, in your 3298. Tibi verò nec nostra
iocundum exitum habet, case
3288. & quicumque aliorum 3299. it is even not conceded to 3299. vel etiam misera
anxietatibus verè enjoy concessum est
compatiuntur & 3300. our miserable presence. 3300. frui præsentia. [[,]]
condolent, 3301. Unless you may 3301. Nec vbi [[nec, nisi]] tuis
3289. eas finiri desiderant anticipate something in in me commodis aliquid
[[summo ardore me for your convenience, prouideas,
æstuant]]: 3302. I don’t see why you may 3302. cur me miserrimè viuere
3290. & cum damnis etiam prefer to see me living malis
suis, si quos anxios most miserably
vident verè diligunt, nec 3303. than dying more happily. 3303. quàm feliciùs mori non
tam commode propria video.
quàm illorum in ipsis
attendunt.
317
 ABEL ARD AND HELOISE
3304. If you want to prolong
our miseries for your
convenience,
3305. you will prove to be an
enemy rather than a
friend.
3306. But if you refuse to be
seen like that,
3307. I beg you to stop
3308. these recriminations, as
I have said.
3309. But I regard the praise
that you reject as good
3310. because for that very
reason you show yourself
more praiseworthy.
3311. Assuredly it is written:
Who is first in accusing
himself is just;
3312. but whoever humbles himself
will be exalted.
3313. May it be so in your
mind
3314. as it is written!
3315. For, if it will have been
so, your humility is true,
3316. and will not vanish
through our words.
3317. But look, I beg you not to
seek such praise
3318. in appearing to flee
praise,
3319. and reproving by mouth
[[reproaching]] what you
are longing for in heart.
318
3304. Quod si nostras protendi
miserias in commoda tua
desideras,
3305. hostis potiùs quàm amica
conuinceris.
3306. Quod si videri refugis,
3307. ab his obsecro,
3308. sicut dixi, quiesce
querimonijs.
3309. Approbo autem, quod
reprobas, laudem;
3310. quia in hoc ipso te
laudabiliorem ostendis.
3311. Scriptum est enim: Iustus
in primordio accusator est
sui:
3312. & qui se humilia se exaltat.
3313. Atque vtinam sic sit in
animo tuo
3314. sicut in scripto!
3315. Quod si fuerit, vera est
humilitas tua,
3316. ne pro nostris euanuerit
verbis.
3317. Sed vide obsecro ne hoc
ipso laudem quæras
3318. quo laudem fugere
videris,
3319. & reprobes [[culpes]]
illud ore quod appetas
corde.
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3320. About this to the Virgin
Eustochium
3321. Blessed Jerome wrote so
among other things:
3322. By nature we are led to evil.
3323. We rather favor our
adulators,
3324. and though we may answer
to be unworthy,
3325. and an artful blush may
suffuse one’s face,
3326. nevertheless inwardly the
soul jubilates at its praise.
3327. Such was the astuteness
of the lascivious Galatea
3328. Virgil described,
3329. who strived to flee what
she desired, and by
3330. simulation to be repelled
3331. greatly incited the lover
toward her.
3332. And she has flown to the
willows, he says, but before
desired to be seen.
3333. Until she may be hidden,
she has wanted to be
seen fleeing,
3334. so that the flight itself,
which is seen as to reject
the company of the
young man, would most
attract him.
3335. The same happens with
the praises of men.
319
3320. De quo ad Eustochium
virginem
3321. sic inter cætera beatus
scribit Hieronymus,
3322. Naturali ducimur malo.
3323. Adulatoribus nostris libenter
fauemus,
3324. & quanquam nos
respondeamus indignos,
3325. & callidior rubor ora
suffundat,
3326. attamen ad laudem suam
intrinsecus anima lætatur.
3327. Talem & lasciuæ
calliditatem Galatheæ
3328. Virgilius describit,
3329. quæ quod volebat
fugiendo appetebat,
3330. & simulatione repulsæ
3331. ampliùs in se amantem
incitabat.
3332. Et fugit ad salices, inquit,
& se cupit ante videri.
3333. Antequam lateat cupit se
fugientem videri,
3334. vt ipsa fuga, qua
reprobare consortium
iuuenis videtur, ampliùs
acquirat.
3335. Sic & laudes hominum,
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3336. When we are seen to flee 3336. dum fugere videmur, 3349. and the more studiously 3349. & tantò studiosiùs quæ
them, we excite them the ampliùs erga nos you’ll embrace those that laudauero amplecteris,
more toward us, excitamus, I will laud,
3337. and when we make 3337. & cùm latere nos velle 3350. the more closely you 3350. quantò mihi ampliùs
believe we want to hide simulamus, strive to please me. placere satagis.
ourselves, 3351. Our praise is no witness 3351. Non est laus nostra
3338. so that, namely, nobody 3338. ne quis scilicet in nobis of your religion, testimonium tibi
would recognize in us quid laudet agnoscat, religionis,
what is praised, 3352. from where you may 3352. vt hinc aliquid
3339. we encourage [should 3339. ampliùs attendimus in assume any pride extollentiæ sumas [[de
encourage,] [[whip up]] laudem [accendimus] [[vanity from your innate tuâ indole superbias]].
the unwary to further [[attendamus]] quality.]]
praise us nostram imprudentes 3353. Nor the approval [[warm 3353. Nec de [[encomiis]]
[impudentes], praises]] of friends are commendatione
3340. because by their praise 3340. quia eo laude videmur things to be believed, cuiusquam amicis
we are seen more digniores. credendum est,
praiseworthy. 3354. nor blames from 3354. sicut inimicis de
3341. We say it because such 3341. Et hæc quidem quia enemies. vituperatione.
things often happen, sæpè accidunt dicimus, 3355. It remains finally to 3355. Superest tandem vt
3342. not because we may 3342. non quia de te talia come to that old, as we ad antiquam illam, vt
suspect it from you; suspicemur, have said, diximus,
3343. we do not hesitate about 3343. qui de tua non 3356. and unremitting 3356. & assiduam
your humility. hæsitamus humilitate. complaint of yours querimoniam tuam
3344. But we will temper you 3344. Sed ab his etiam verbis te veniamus,
also from these words, temperare volumus, 3357. about, isn’t it, the 3357. quia videlicet
3345. so that you may not be 3345. ne his qui te minus manner of conversion conuersionis modo
seen to those who may nouerint videaris, 3358. where you may presume 3358. Deum potiùs accusare
know you less to accuse rather than præsumis, quàm
3346. to be seeking fame by 3346. vt ait Hieronymus, want to glorify God, as it glorificare, vt iustum est,
shunning it, as Jerome fugiendo gloriam is just. velis.
says. quærere. 3359. I had thought that 3359. Hanc iamdudum
3347. My praise will never puff 3347. Nunquam te mea laus this acrimony [[bitter amaritudinem [[acrem
you up, inflabit, suffering of the mind]] animi dolorem]] animi
3348. but it shall provoke you 3348. sed ad meliora of your mind tui
to better things, prouocabit,

320 321
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3360. about such a manifest 3360. tam manifesto diuinæ 3374. and this the more 3374. & tantó libentiùs quantò
project of the divine misericordiæ consilio eagerly the more readily quò veniendum nobis est
misericord, had euanuisse credideram. is where we are coming beatíus est;
disappeared long since. to,
3361. This, the more 3361. Quæ quantò tibi 3375. namely in order that, 3375. vt tantò scilicet societas
dangerous to you, periculosior est, the more welcome our nostra sit gratior, quantò
3362. crushing equally both 3362. corpus tuum pariter & partnership, the happier felicior.
your body and your soul; animam conterens; it will be.
3363. the more deplorable it is 3363. tantò miserabilior est, & 3376. Remember what you 3376. Memento quæ dixeris.
for me, and troublesome. mihi molestior. have said.
3364. If you may study how to 3364. Quæ cùm mihi per 3377. Recall what you have 3377. Recordare quæ scripseris
please me in everything, omnia placere, written, didn’t you, about in hoc videlicet nostræ
3365. as you publicly declare, 3365. sicut profiteris, studeas, this manner of our conuersionis modo,
3366. do this at least in order 3366. hoc saltem vno vt me conversion,
to not excruciate me non crucies, 3378. where God is believed to 3378. quo mihi Deus ampliùs
3367. and rather totally please 3367. imò vt mihi summopere be strongly against me, aduersari creditur,
me, placeas, 3379. yet he would have shown 3379. propitiorem mihi sicut
3368. get rid of it. 3368. hanc depone. more auspicious to me, manifestum est extitisse.
3369. With that you can 3369. Cum qua mihi non as is manifest.
neither please me, nor potes placere, neque 3380. For this one reason at 3380. Hoc vno saltem hæc eius
with me reach the mecum ad beatitudinem least, his disposition may dispositio tibi placeat,
beatitude.142 peruenire. please you,
3370. Shall you sustain I 3370. Sustinebis illuc me sine 3381. that it was the most 3381. quòd mihi sit
proceed without you, te pergere, salutary for me or saluberrima,
3371. whom, you publicly 3371. quem etiam ad Vulcania 3382. rather both for me and 3382. imò mihi pariter & tibi,
declare you want to follow profiteris te sequi velle? for you and equally,
even into Vulcan’s fires? 3383. if the violence of the 3383. si rationem vis doloris
3372. Seek at least one thing 3372. Hoc saltem vno grief may admit reason. admittat.
through religion: religionem appete, 3384. You should neither 3384. Nec te tanti boni causam
3373. not to be separated from 3373. ne à me ad Deum, vt complain to be the cause esse doleas,
me who, as you believe, credis, properantem of so great a good,
am hastening toward diuidaris; 3385. or have any doubt that 3385. ad quod te à Deo
God; you have therefore been maximè creatam esse
chiefly created by God; non dubites.

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 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3386. nor should you weep 3386. Nec quia id tulerim 3398. we will demonstrate that 3398. tam iustè quàm utiliter
because I would have plangas, what has happened to us id monstrabimus nobis
suffered this, was as just as useful, accidisse,
3387. except if the blessings 3387. nisi cum Martyrum 3399. and that God avenged 3399. & rectiùs in coniugatos
of the passion of the passionum, ipsiusque more appropriately upon quàm in fornicantes
Martyrs, and the death Dominicae mortis the married than upon vltum Deum fuisse.
of the Lord himself, commoda te the fornicators.
sadden you. contristabunt. 3400. You have known that 3400. Nosti post nostri
3388. Is it that if this would 3388. Nunquid si id mihi iustè after our connubial pact, confœderationem
have happened to me accidisset, coniugij,
justly, 3401. when you were lay in the 3401. cùm Argenteoli cum
3389. you would endure it 3389. tolerabiliùs ferres, cloister of Argenteuil Sanctimonialibus in
more tolerably, with the monastic sisters, claustro conuersabaris,
3390. and it would offend you 3390. & minus te offenderet? 3402. I would have come to 3402. me die quadam priuatim
less? visit you some day in ad te visitandam venisse,
3391. Assuredly, if it had 3391. Profecto si sic fieret, eo private,
happened so, it would modo contingeret quo 3403. and what with you the 3403. & quid ibi tecum
have occurred in a mihi esset ignominiosius, intemperance of my meæ libidinis egerit
manner ignominious for ashamed passion would intemperantia [[fervor
me, have done there [[an intempestivus]]
3392. and more praiseworthy 3392. & inimicis laudabilius; untimely raptus]]
for my enemies, 3404. in some special part of 3404. in quadam etiam parte
3393. since justice would have 3393. cùm illis laudem iustitia, the refectory, ipsius refectorij,
acquired them glory 3405. as where we could be 3405. cùm quò alias
3394. and the fault 3394. & mihi contemptum apart we would have no diuerteremus, non
contemptness to me. acquireret culpa. other place. 143
haberemus.
3395. Nobody, then would 3395. Nec iam quisquam quod 3406. Can you imagine, I ask 3406. Nosti, inquam, id
blame what has occurred actum est accusaret, you, had it been then impudentissimè tunc
3396. or be stirred by pity for 3396. vt compassione mei acted most impudently actum esse [[summâ
me. moueretur. [[with the greatest impietate]]
3397. However, in order to 3397. Vt tamen & hoc modo impiety]]
reduce the bitterness of huius amaritudinem 3407. in so hallowed a place 3407. in tam reuerendo loco
your grief this way, doloris leniamus, 3408. and consecrated to the 3408. & summæ Virgini
most Holy Virgin? consecrato.

324 325
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3409. That one, although the 3409. Quod, etsi alia cessent 3421. What wound from divine 3421. Quam plagam diuinæ
other scandals may have flagitia, justice do you believe sufficere iustitiæ credis
been interrupted, would suffice
3410. may have been worthy 3410. multò grauiore dignum 3422. for such a 3422. ad tantam
of a much heavier sit vltione [[vindicta]]. contamination, as we contaminationem, vt
punishment [[penalty.]] have said, in the very diximus, sacerrimi loci
3411. To what end shall I 3411. Quid pristinas sacred space of his suæ matris?
refer to the former fornicationes & mother?144
fornications and impudentissimas referam 3423. Certainly, unless I 3423. Certè, nisi vehementer
the most shameful pollutiones, seriously err, erro,
profanations 3424. not so much that 3424. non tam illa saluberrima
3412. which preceded 3412. quæ coniugium healthiest wound plaga in vltionem horum
marriage? præcesserunt? received in punishment conuersa est,
3413. What at the end to my 3413. Quid summam denique from them,
utmost betrayal proditionem meam, 3425. than this which daily I 3425. quàm quæ quotidie
3414. concerning your, since 3414. qua de te ipsa tuum, sustain tirelessly. indesinenter substineo.
3415. continuously living in his 3415. cum quo assiduè in eius 3426. You have known also 3426. Nosti etiam quando
house, domo conuiuebam, when I removed you te grauidam in meam
3416. I led astray your uncle in 3416. auunculum tam turpiter pregnant to my country, transmisi patriam,
such an ugly manner? seduxi? 3427. You were disguised and 3427. sacro te habitu indutam
3417. Who would not consider 3417. Quis me ab eo iustè adorned as a nun in monialem te finxisse,
me justly denounced by prodi non censeat, sacred garment,
that 3428. and, so great your 3428. & tali simulatione tuæ,
3418. whom I had myself 3418. quem tam impudenter simulation
betrayed before so [[animo tam ingrato]] 3429. of the state of religion 3429. quam nunc habes,
impudently [[with such ante ipse prodideram? you have now,
an ungrateful mind?]] 3430. have mocked 3430. religioni inreuerenter
3419. Do you think that the 3419. Putas ad tantorum irreverently.145 illusisse.
momentary pain of this criminum vltionem 3431. Consider also how 3431. Vnde etiam pensa quàm
wound would suffice as momentaneum illius fittingly divine justice, to conuenienter ad hanc
punishment of so many plagæ dolorem sufficere? this religion, te religionem diuina
crimes? iustitia,
3420. Far more, is such a debt a 3420. Imò tantis malis 3432. or rather grace would 3432. imò gratia traxerit
due measure for so many tantum debitum esse have led you, against nolentem,
evils? commodum? your will,

326 327
 ABEL ARD AND HELOISE
3433. that you did not hesitate
to mock,
3434. wishing you should
willingly cleanse in the
same habit
3435. for what you have
offended in the same,
3436. firstly, to the lie of your
pretense,
3437. the very reality of the
thing should provide
remedy,
3438. and secondly, correct
the falsity.
3439. And if you will add our
advantage to the divine
justice for us,
3440. you will be able to call
what was done to us not
so much justice than
God’s grace.
3441. Listen therefore, listen,
most beloved,
3442. how the Lord had fished
up us from the depth
of such a dangerous sea
with the dragnets of his
mercy,
3443. and, against their will,
would have extracted the
shipwrecked from such
an abyss of Charybdis,
328
3433. cui verita non es illudere,
3434. volens vt in ipso luas
habitu
3435. quod in ipsum deliquisti,
3436. & simulationis mendacio
3437. ipsa rei veritas remedium
præstet,
3438. & falsitatem emendet.
3439. Quod si diuinæ in nobis
iustitiæ nostram velis
vtilitatem adiungere,
3440. non tam iustitiam quàm
gratiam Dei quod tunc
egit in nobis poteris
appellare.
3441. Attende itaque, attende,
charissima,
3442. quibus misericordiæ suæ
retibus à profundo huius
tam periculosi maris nos
Dominus piscauerit,
3443. & à quantæ Charibdis
voragine naufragos licet
inuitos extraxerit,
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3444. so that each of us could 3444. vt meritò vterque nostrum
justly be seen to burst in illam perrumpere
forth [scream violently] [prorompere]
in that statement: The [[prorumpere vel
Lord is concerned about perrumperre]] posse
me. videatur vocem: Dominus
sollicitus est mei.
3445. Think and think again, 3445. Cogita & recogita, in
in how many dangers we quantis ipsi nos periculis
ourselves were placed, constituti eramus,
3446. and from how many the 3446. & à quantis nos eruerit
Lord will have rescued Dominus:
us:
3447. and always narrate, 3447. & narra Semper cum
in the greatest summa gratiarum
thanksgiving, all that the actione quanta fecit
Lord has done for our Dominus animæ nostræ:
souls:
3448. and console by our 3448. & quoslibet iniquos
example all those de bonitate Domini
unrightly despairing of desperantes nostro
the Lord’s goodness, consolare exemplo,
3449. so that all who are 3449. vt aduertant omnes quid
beseeching and seeking supplicantibus atque
may be informed of petentibus fiat, cùm tam
what might be done, [jam] peccatoribus &
when so many benefits inuitis tanta præstentur
are [already] provided beneficia.
to sinners, even against
their will.
3450. Perpend the supreme 3450. Perpendè altissimum in
wisdom of the divine nobis diuinæ consilium
piety toward us pietatis,
329
 ABEL ARD AND HELOISE
3451. and how mercifully the 3451. & quàm misericorditer
Lord will have converted iudicium suum Dominus
his judgment into in correptionem verterit,
correction,
3452. and how prudently [[with 3452. & quàm prudenter
how much prudence]] he [[prudentiâ quantâ]]
also may make use from malis quoque ipsis usus
the evils themselves, sit,
3453. and will have piously 3453. & impietatem piè
deposit the impiety, deposuerit,
3454. so that a most justified 3454. vt unius partis corporis
wound to one part of my mei iustissima plaga
body may heal two souls. duabus mederetur
animabus.
3455. Compare the danger and 3455. Confer periculum &
the mode of liberation. liberationis modum.
3456. Compare the illness and 3456. Confer languorem &
the medicine. medicinam.
3457. Examine the causes of 3457. Meritorum causas
merits, and marvel at the inspice, & miserationis
effect of commiseration. affectus admirare.
3458. Just imagine how 3458. Nosti quantis
many depravities my turpitudinibus
immoderate lust [[my immoderata mea
excessive and illicit libido [[immodicus
passion]] had enslaved meus et illicitus æstus]
our bodies corpora nostra addixerat
[[addixerant]],
3459. so that no reverence to 3459. vt nulla honestatis vel
decency or to God, Dei reuerentia
3460. even in the special days 3460. in ipsis etiam diebus
of Lord’s passion, Dominicæ passionis,
3461. or so many other 3461. vel quantarumcumque
solemnities, solemnitatum
330
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3462. could keep me from the
wallow of this mire.
3463. But, even when you were
not willing,
3464. and inasmuch as you
could, [[with all your
might]] were reluctant
and dissuading,
3465. you were by nature
inferior,
3466. I forced you to consent
more often with threats
and blows.
3467. So much I was fastened
to you by the ardor of
concupiscence,
3468. that those miserable and
most obscene delights,
3469. we are shamefaced to
divulge them
3470. I would have set above
God as above myself.
3471. Impossible to see how
[[at this time]] divine
mercy could have
otherwise taken care
3472. of these delights of mine
without
3473. definitively forbidding
[ruining] them without
any hope.
3474. Whence most justly and
clemently,
331
3462. ab huius luti volutabro
me reuocaret.
3463. Sed & te nolentem,
3464. & prout poteras [[totis
viribus]] reluctantem &
dissuadentem,
3465. quæ natura infirmior
eras,
3466. sæpiùs minis ac flagellis
ad consensum trahebam.
3467. Tantò enim tibi
concupiscentiæ ardore
copulatus eram,
3468. vt miseras illas &
obscœnissimas voluptates,
3469. quas etiam nominare
confundimur,
3470. tam Deo quàm mihi ipsi
prœponerem:
3471. nec tam [[iam]] aliter
consulere posse diuina
videretur clementia,
3472. nisi has mihi voluptates
3473. sine spe ulla
omnino [[omninò]]
[[omnimo]] interdiceret
[intercideret].
3474. Vnde iustissimè &
clementissimè,
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3475. thanks to your uncle’s 3475. licet cum summa tui 3485. How mercifully also he 3485. Quàm clementer etiam
supreme betrayal, auunculi proditione, has wanted that I suffer in eo tantùm me pati
3476. in order that I would 3476. vt in multis crescerem, so much in that member voluit membro,
increase in multis, 3486. whose privation would, 3486. cuius priuatio & animæ
3477. I am reduced in that part 3477. parte illa corporis sum on one hand, further the saluti consuleret,
of my body where the minutus in qua libidinis salvation of the soul,
realm of lust was, regnum erat, 3487. and, on the other, not 3487. & corpus non deturparet
3478. and in which the 3478. & tota huius defile [[soil]] the body, [[macularet]],
whole cause of that concupiscentiæ causa 3488. nor prevent [[preclude]] 3488. nec vllam officiorum
concupiscence consisted. consistebat: any performance in the ministrationem
3479. And justly that member 3479. vt iustè illud plecteretur offices. præpediret [impediret].
had been twisted which membrum quod in nobis 3489. Much better, for 3489. Imò ad omnia, quæ
in us had committed commiserat totum, whatever can be honestè geruntur,
everything, honorably done,
3480. and would expiate in 3480. & expiaret patiendo 3490. it would make me the 3490. tantò me promptiorem
suffering what it had quod deliquerat more eager, efficeret,
delighting performed: oblectando: 3491. the more completely it 3491. quantò ab huius
3481. and from that filthiness 3481. & ab his me spurcitijs, would free me from the concupiscentiæ iugo
of mine in which I had quibus me totum quasi heavy yoke of lust. maximo ampliùs
completely immersed luto immerseram, liberaret.
myself as in muck, 3492. While therefore, of those 3492. Cùm itaque membris
3482. It would have 3482. tam mente quàm vilest members which his vilissimis, quæ pro
circumcised mind as corpore circumcideret: from their practice of summæ turpitudinis
much as body. utmost indecency exercitio
3483. And the more I would 3483. & tantò sacris etiam 3493. are called pudendum, 3493. pudenda vocantur, nec
become proper to the altaribus idoniorem and bear no proper proprium substinent
sacred altars, efficeret, name, nomen,
3484. the more largely no 3484. quantò me nulla hinc 3494. the divine grace cleansed 3494. me diuina gratia
contagion of carnal ampliùs [[turpium et rather than deprived me, mundauit potiùs quàm
[[repulsive and filthy]] fœdarum]] carnalium priuauit,
pollutions would contagia pollutionum 3495. what else did she make 3495. quid aliud egit quàm
henceforth turn me away reuocarent. to keep the refinement ad puritatem munditiæ
from them. of purity, than remove conseruandam sordida
the sordid and the vices? remouit & vitia?

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3496. Indeed such refinement 3496. Hanc quidem munditiæ 3509. what the Lord teaches us 3509. quod de membris
of purity, puritatem about the members that scandalizantibus nos
3497. several among the sages 3497. nonnullos sapientium are a scandal to us, præcipit Dominus,
eagerly desiring to move vehementissimè 3510. that we should cut them 3510. vt ea scilicet à nobis
forward appetentes inferre off, you see, and cast abscindamus &
3498. laid hands on them, we 3498. etiam sibi manum them away from us. proijciamus,
have heard, audiuimus, 3511. He would have 3511. & quasi illam Isaiæ
3499. in order to remove 3499. vt hoc à se penitus interpreted the Prophecy Prophetiam ad historiam
the ignominy of remouerent of Isaiah literally rather magis quàm ad
concupiscence out of concupiscentiæ flagitium than as a mystery mysterium duceret
their innermost part [[to [[œstrum libidinis 3512. in which the Lord 3512. per quam cæteris
brake lust passion]]. frœnatæ]]. prefers eunuchs to others fidelibus Eunuchos
3500. For being quit of this 3500. Pro quo etiam stimulo of the faithful, saying, Dominus præfert,
thorn in the flesh, carnis auferendo The Eunuchs who would dicens: Eunuchi si
3501. it is asserted that 3501. & Apostolus perhibetur have kept my Sabbaths, and custodierint sabbatha
the Apostle too had Dominum rogasse, chosen to do my will, I will mea, & elegerint quæ
besought the Lord, give them a place in my volui, dabo eis in domo
3502. but he was not heard. 3502. nec exauditum esse. house and within my walls, mea & in muris meis
3503. One example is this 3503. In exemplo est ille and a name better than sons locum, & nomen melius à
great philosopher of the magnus Christianorum and daughters. I will give filiis & filiabus. Nomen
Christian, Origen, Philosophus Origenes, them an everlasting name sempiternum dabo eis, quod
3504. who for wholly 3504. qui vt hoc in se penitus which shall not perish. non peribit.
extinguishing this fire in incendium exstingueret, 3513. However, it is not a little 3513. Culpam tamen non
him fault that Origen incurs modicam Origenes
3505. did not fear to lay hands 3505. manus sibi inferre veritus incurrit,
on himself: non est: 3514. whereas he strives for a 3514. dum per pœnam
3506. as if he would litteraly 3506. ac si illos ad litteram verè remedy against the fault corporis remedium
understand that those beatos intelligeret, through punishment of culpae quærit.
are truly blessed his body.
3507. who have castrated 3507. qui seipsos propter 3515. Certainly, having zeal for 3515. Zelum quippe Dei
themselves for the regnum cœlorum God, habens,
kingdom of heaven, castrauerunt, 3516. but—as if he had not 3516. sed non secundum
3508. and believed that they so 3508. & tales illud veraciter known— scientiam,
truly fulfilled Implere crederet, 3517. he incurs the accusation 3517. homicidij incurrit
of homicide, reatum,

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3518. putting hands on 3518. inferendo sibi manum. 3531. were made my partner 3531. & culpæ particeps facta
himself. both and first in the fault, es & gratiæ.
3519. It has been done through 3519. Suggestione diabolica and then in the grace.
devilish suggestion or [[suadelâ inferorum 3532. Indeed, the Lord is 3532. Nam & tuæ Dominus
maximum error, as it is principis impiâ]] vel not unmindful of your non immemor salutis,
largely recognized, errore maximo id ab ipso salvation.
constat esse factum, 3533. Actually, he has a good 3533. imò plurimùm tui
3520. but in my case, it is 3520. quod miseratione memory of you memor,
perpetrated through Dei in me est ab alio 3534. because, by a kind of 3534. qui etiam sancto
God’s compassion, by perpetratum. holy presage, he has quodam nominis
another’s hand. designated you by præsagio te præcipue
3521. I escape the fault; I do 3521. Culpam euito, non his name to become suam fore præsignauit,
not incur it, incurro. especially his.
3522. I deserve death, and yet I 3522. Mortem mereor, & 3535. It’s obvious that, when 3535. cùm te videlicet
gain life. vitam assequor. he has decorated you by Heloysam [[id est
3523. I am called, and I resist. 3523. Vocor, & reluctor. the name Heloise, [[i.e., diuinam]] ex proprio
3524. I [[totally]] persist in 3524. Insto [[totus]] divine]] out of his own nomine suo,
crimes and against criminibus, & ad name,
my will I am drawn to ueniam trahor inuitus. 3536. which is Elohim 3536. quod est Heloym
pardon. [[improperly Heloim]]: [[sed pravè Heloim]]
3525. The Apostle prays and is 3525. Orat Apostolus, nec insigniuit:
not heard. exauditur. 3537. he himself, I say, has 3537. ipse, inquam,clementer
3526. He persists in prayer and 3526. Precibus instat, nec mercifully disposed to disposuit in vno duobus
he does not obtain. impetrat. take care for two in one, consulere,
3527. Truly the Lord is 3527. Verè Dominus sollicitus 3538. who the devil sought to 3538. quos diabolus in vno
concerned about me. est mei. destroy in one.148 nitebatur extinguere.
3528. Therefore, I will go and 3528. Vadam igitur & narrabo 3539. Very shortly before that 3539. Paululum enim
narrate what great things quanta fecit Dominus had occurred,149 antequam hoc accideret,
the Lord has done for animæ meæ. 3540. he had bound us 3540. nos indissolubili lege
my soul. mutually by the sacramenti nuptialis
3529. Take part,146 3529. Accede indissoluble bond of inuicem adstrinxerat,
3530. you first, my inseparable 3530. & tu inseparabilis comes nuptial sacrament.
companion in a in vna gratiarum actione, 3541. At the time, I desired to 3541. cùm cuperem te mihi
thanksgiving, you who 147 quæ keep you for myself,
3542. loved beyond measure, 3542. supra modum dilectam

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 ABEL ARD AND HELOISE
3543. and forever,
3544. he was on the contrary
already planning to
take advantage of
that opportunity150 for
converting us to Himself.
3545. If you would not have
been previously joined to
me in marriage,
3546. easily, at my withdrawal
from the world,
3547. or at the suggestion of
relatives,151
3548. or in enjoyment of carnal
delights you would have
been closely clung to the
world.152
3549. See therefore, how much
concerned the Lord may
have been for us,
3550. as if he would reserve us
for some great ends,
3551. and be quasi indignant
or grieved that the
talents in literary letters,
3552. which he had entrusted
to both of us,
3553. would not be dispensed
to glorify his name,
3554. or, as if he would have
feared for his most
incontinent little slave,
what it is written:
3555. Because women make
apostatize even the wise;
338
3543. in perpetuum retinere,
3544. imò cùm ipse iam
tractaret ad se nos
ambos hac occasione
conuertere.
3545. Si enim mihi antea
matrimonio non esses
copulata,
3546. facilè in discessu meo à
seculo,
3547. vel suggestione
parentum,
3548. vel carnalium
oblectatione voluptatum
sæculo inhæsisses.
3549. Vide ergo quantum
sollicitus nostri fuerit
Dominus,
3550. quasi ad magnos aliquos
nos reseruaret usus,
3551. & quasi indignaretur
aut doleret illa litteralis
scientiæ talenta,
3552. quae utrique nostrum
commiserat,
3553. ad sui nominis honorem
non dispensari:
3554. aut quasi etiam de
incontinentissimo
seruulo suo vereretur
quod scriptum est,
3555. Quia mulieres faciunt etiam
apostatare sapientes.
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3556. as it is certain for the 3556. Sicut de sapientissimo
wisest Solomon. certum est Salomone.
3557. How much, and with 3557. Tuæ verò prudentiæ
usury, the talent of your talentum quantas
real prudence brings quotidie Domino refert
back daily to the Lord, vsuras,
3558. for you have yet borne 3558. quæ multas Domino
many spiritual daughters iam spirituales filias
for the Lord, peperisti,
3559. while I keep permanently 3559. me penitus sterili
sterile, permanente,
3560. working in vain among 3560. & in filijs perditionis
sons of perdition. inaniter laborante.
3561. O what a hateful 3561. O quàm detestabile
damage! damnum!
3562. What a lamentable 3562. quàm lamentabile
fiasco, incommodum,
3563. if, abandoning yourself 3563. si carnalium voluptatum
to the dirtiness of carnal sordibus vacans
pleasures,
3564. you would have borne in 3564. paucos cum dolore
pain a few for the world, parere mundo,
3565. when now an abundant 3565. quæ nunc multiplicem
lineage prolem
3566. you bring forth in 3566. cum exultatione
exultation153 for heaven. [[exsultatione]] parturis
celo [[cœlo]] !
3567. Nor would you have been 3567. Nec esses plus quàm
more than a woman, femina,
3568. you who now transcend 3568. quæ nunc etiam viros
also men, transcendis,
3569. and have turned the 3569. & quæ maledictionem
malediction of Eve into Euæ in benedictionem
the benediction of Mary. vertisti Mariæ
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 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3570. Oh! How indecent it 3570. O quàm indecenter 3582. Those who God loves, he 3582. Quos diligit Deus, hos
would be if those holy manus illæ sacræ, quæ blames [[corrects.]] He corripit [[corrigit]].
hands that chastises [[flagellates]] also Castigat [[flagellat]] autem
3571. now leaf through the 3571. nunc etiam diuina each son he accepts. And omnem filium quem recipit.
sacred books reuoluunt volumina, elsewhere: Et alibi:
3572. would serve to the 3572. curæ muliebris 3583. Who spares the rods, hates 3583. Qui parcit virgae, odit
obscenities of womanly obscœnitatibus the son. filium.
care! deseruirent! 3584. This grief is momentary, 3584. Pœna est hæc
3573. He himself, from the 3573. Ipse nos à contagijs huius not eternal; momentanea, non
contagion of this filth cœni, æterna;
3574. and from the pleasures 3574. à voluptatibus huius 3585. for purgation, not for 3585. purgationis, non
of this mire has deigned luti dignatus est erigere damnation. damnationis.
to pick us up [pull out] [eruere], 3586. Hear the Prophet and 3586. Audi Prophetam, &
3575. and attract to himself by 3575. & ad seipsum vi quadam first take courage: confortare:
some force, attrahere, 3587. The Lord will not judge 3587. Non iudicabit Dominus
3576. the same force by which 3576. qua percussum voluit twice for the same thing, bis in idipsum, & non
he struck Paul he wanted Paulum conuertere, and the tribulation will not consurget duplex tribulatio.
to convert, stand up twice.
3577. and, by our example, 3577. & hoc ipso fortassis 3588. Listen to that sublime 3588. Attende summam illam
possibly others who are exemplo nostro alios and mighty exhortation & maximam Veritatis
also expert in letters quoque litterarum of the Truth: adhortationem:
[in encyclopedias of all [encyclopediæ omnium 3589. In your patience,154 you will 3589. In patientia vestra
liberal arts], artium liberalium] possess your souls. possidebitis animas vestras.
peritos 3590. Whence Solomon again: 3590. Vnde & Salomon:
3578. to deter from this 3578. ab hac deterrere 3591. Better is the patient man 3591. Melior est patiens viro forti,
presumption. præsumptione. than the strong, and who is & qui dominatur animo
3579. Therefore, sister, I beg 3579. Ne te id igitur, soror, master of his mind than the suo, expugnatore vrbium.
you that this may neither obsecro moueat, conqueror of cities.
affect you, 3592. Are you not [is it by any 3592. Non [Num] te ad
3580. nor be importune to the 3580. nec patri paternè nos chance you are not] lachrymas
Father who is paternally corrigenti sis molesta; moved to tears
correcting us; 3593. or to compunction by the 3593. aut ad compunctionem
3581. but think over what is 3581. sed attende quod only begotten son of God mouet vnigenitus Dei
written: scriptum est: who,

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3594. innocent, for you and 3594. innocens pro te & 3606. and of women, who wept 3606. & mulierum, quæ
for all was seized by most omnibus ab impijssimis and lamented over him.” plangebant &
impious, comprehensus, lamentabantur eum.
3595. parted, scourged, and 3595. distractus, flagellatus & 3607. Kindly turned to them, 3607. Ad quas quidem benignè
mocked, a veil over his velata facie illusus, conuersus,
face 3608. he mercifully foretold 3608. clementer eis prædixit
3596. and buffeted, spat upon, 3596. & colaphizatus, sputis the future ruin in futurum in vltionem suæ
conspersus, vengeance of his death, mortis exitium,
3597. crowned with thorns; 3597. spinis coronatus, & 3609. which indeed they could 3609. à quo quidem si
and finally then hanged tandem in illo crucis have prevented, if they saperent, cauere sibi per
between thieves on that tunc tam ignominioso would be able to such hoc possent.
cross, so shameful, patibulo inter latrones discernment.
suspensus, 3610. Daughters of Jerusalem, he 3610. Filiæ, inquit, Hierusalem,
3598. and killed then in a 3598. atque illo tunc horrendo, said, do not weep upon me; nolite flere super me, sed
horrible and accursed & execrabili genere but weep on yourselves and super vos ipsas flete, &
kind of death? mortis interfectus? your children. super filios vestros.
3599. Have always this man 3599. Hunc semper, soror, 3611. For behold come the days 3611. Quoniam ecce venient dies,
before your eyes, sister, verum tuum & totius when they will say, “Happy in quibus dicent: Beatæ
as your and the true Ecclesiæ Sponsum præ barren, and wombs that steriles, & ventres qui non
spouse of all the Church; oculis habe, mente gere. never bore and breasts that genuerunt, & ubera quæ
keep him in mind. did not give milk to suck.” non lactauerunt.
3600. Look at him going 3600. Intuere hunc exeuntem 3612. Then, they will start saying 3612. Tunc incipient dicere
3601. to be crucified for your 3601. ad crucifigendum pro te to the mountains, montibus,
sake, 3613. Fall on us; and to the hills: 3613. Cadite super nos: &
3602. carrying his own cross. 3602. & baiulantem sibi cover us. For if these things collibus, Operite nos. Quia
crucem. are done to the green wood, si in viridi ligno hæc
3603. Be one of the people, 3603. Esto de populo & what will happen to the dry faciunt, in arido quid fiet?
one of the women who mulieribus, quæ one ?
wept and lamented over plangebant & 3614. Have compassion on who 3614. Patienti spontè pro
him, lamentabantur eum, willingly suffered for redemptione tua
3604. as Luke tells in his words: 3604. sicut Lucas his verbis your redemption compatere,
narrat: 3615. and be afflicted upon 3615. & super crucifixo pro te
3605. “A great crowd of people 3605. Sequebatur autem multa who has been crucified compungere.
followed, turba populi for you.

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3616. In mind, stand always at 3616. Sepulchro eius mente 3627. when I alone, needless 3627. cùm ego scilicet solus
his tomb, semper assiste, to say, without any fault I sine culpa quod alij
3617. and weep with the 3617. & cum fidelibus feminis will purge for what others deliquerint luam.
faithful women, and lamentare & luge. will have transgressed.156
lament. 3628. He himself is the way 3628. Ipse autem est via per
3618. Of whom it is written, 3618. De quibus etiam vt whereby the faithful quam fideles de exilio
as I already recorded iam supra memini pass from exile to the [[exsilio]] transeunt ad
above, Women sitting at scriptum est, Mulieres homeland, patriam,
the monument lamented sedentes ad monumentum 3629. Who also shouts out so 3629. Qui etiam crucem, de
weeping the Lord. lamentabantur flentes from the cross, which qua sic clamat,
Dominum. 3630. for that he has set up for 3630. ad hoc nobis erexit
3619. Prepare with them 3619. Para cum illis sepulturæ us a ladder. scalam.
ointments for his burial, eius unguenta, 3631. This, the only begotten 3631. Hic pro te occisus est
3620. but spiritual, indeed 3620. sed meliora spiritualia Son of God was killed for vnigenitus Dei, oblatus
better, not corporeal; quidem, non corporalia: you; he offered himself est, quia voluit.
3621. for these are the aromas 3621. hæc enim requirit because he has wanted to.
he requires, who has not aromata qui non suscepit 3632. Grieve with compassion 3632. Super hoc vno
received the other. illa. over him alone and compatiendo dole,
3622. Have compunction155 3622. Super his toto deuotionis suffering, share his grief. dolendo compatere.
over this with all the affectu compungere. 3633. Fulfill what was foretold 3633. Et quod per Zachariam
feelings of devotion. by the prophet Zachariah Prophetam de animabus
3623. To this compunction of 3623. Ad quam quidem about the souls of devout deuotis prædictum est
compassion indeed compassionis people: comple:
compunctionem 3634. They shall wail, he said, a 3634. Plangent, inquit, planctum
3624. Himself also encourages 3624. ipse etiam per song of lamentation as over quasi super vnigenitum,
the faithful saying Hieremiam fideles a unique child, and they & dolebunt super eum
through Jeremiah: adhortatur dicens, shall grieve for him as they vt doleri soles in morte
3625. O you all who pass by this 3625. O vos omnes qui transitis are used to deplore the death primogeniti.
road, look and see if there is per viam, attendite & of a first-born.
any sorrow like my sorrow. videte si est dolor similis 3635. See, sister, what 3635. Vide, soror, quantus sit
sicut dolor meus. mourning there is planctus his qui Regem
3626. That is, if there is anyone 3626. Id est, si super aliquo among those who love diligunt super morte
who is suffering for patiente ita est per the King upon the death primogeniti eius &
whom you should sorrow compassionem of his only and first unigeniti.
in compassion dolendum, begotten son.

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3636. Look at by what 3636. Intuere quo planctu 3647. what return he should 3647. & quam tantæ gratiæ
lamentation the family familia, make for such a grace, vicem referat adnectens:
3637. and by what grief 3637. quo mœrore tota added:
the whole court is consummatur curia: 3648. I may be far from praising 3648. Absit mihi, inquit, gloriari
consummated; and &, cùm ad Sponsam myself, he said, save in
myself nisi in cruce Domini nostri
when you will come unigeniti mortui the Cross of our Lord Jesus Iesu Christi, per quem mihi
to the Spouse of the perueneris, intolerabiles Christ by whom the world is mundus crucifixus est,
only-begotten dead, vlulatus eius non crucified to me
you will not sustain her substinebis. 3649. and I to the world. 3649. & ego mundo.
intolerable wailing. 3650. You are greater than 3650. Maior es cœlo,
3638. This mourning, sister, 3638. Hic tuus, soror, heaven,
should be yours planctus, 3651. greater than the world;157 3651. maior es mundo;
3639. this wailing should 3639. hic tuus sit ululatus, 3652. for the conductor of 3652. cuius pretium ipse
be yours, for you were quæ te huic Sponso felici the world himself has conditor mundi factus
joined to this Spouse in copulasti matrimonio. become your price. est.
happy marriage. 3653. What may he have seen 3653. Quid in te, rogo, viderit,
3640. This, he bought you not 3640. Emit te iste non suis, sed in you, I ask, when he qui nullius eget,
with his wealth, but with seipso. lacks nothing,
himself. 3654. that, for you who is to 3654. vt pro te acquirenda
3641. With his own blood 3641. Proprio sanguine emit be acquired, he should vsque ad agonias
he purchased and te, & redemit. strive unto the agony tam horrendæ atque
redeemed you. of a so fearful and ignominiosæ mortis
3642. See how much right he 3642. Quantum ius in te ignominious death? certauerit?
may have on you, habeat vide, 3655. What does he seek in 3655. Quid in te, inquam,
3643. and regard how precious 3643. & quàm preciosa sis you, I say, if not yourself? quærit nisi teipsam?
you are. intuere. 3656. He is the true friend 3656. Verus est amicus, qui
3644. Indeed, that Apostle, 3644. Hoc quidem pretium who desires [[longs for]] te ipsam, non tua,
considering his price suum Apostolus nothing that is yours, but desiderat [[exoptat]].
attendens, yourself.
3645. and what he himself may 3645. & in hoc pretio quanti sit 3657. He is the true friend 3657. Verus est amicus qui pro
be worth for the price ipse, who, when about to die te moriturus dicebat:
paid, for you said: This way, Maiorem hac dilectionem
3646. and by whom it was paid, 3646. pro quo ipsum datur, nobody owns greater love nemo habet, vt animam
weighing more exactly perpendens, than this who may lay down suam ponat quis pro amicis
his life for his friends. suis.

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3658. This one loved you truly, 3658. Amabat te ille veraciter, 3674. Suffer for the iniquity 3674. Dole in tam innocentem
not me. non ego. of so much cruelty tantæ crudelitatis
3659. My love, what involved 3659. Amor meus, qui perpetrated in such an perpetratam iniquitatem:
both of us in sins vtrumque nostrum innocent:
peccatis inuoluebat, 3675. not for a just vengeance 3675. non iustam in me
3660. might not be called love, 3660. concupiscentia, non of equity, but rather for æquitatis vindictam, imò
but lust. amor dicendus est. the supreme grace gratiam,
3661. I satisfied my miserable 3661. Miseras in te meas 3676. granted to both of us, as 3676. vt dictum est, in
pleasures in you voluptates implebam, it is said. vtrosque summam.
3662. and that was all I loved. 3662. & hoc erat totum quod 3677. Unjust namely you are, if 3677. Iniqua enim es, si
amabam. you do not like equity, æquitatem non amas;
3663. You say I suffered for 3663. Pro te, inquis, passus 3678. and most unjust, if 3678. & iniquissima, si
you, sum, consciously you are voluntati, imò tantæ
3664. and perhaps that is true, 3664. & fortassis verum est: against the will rather gratiæ Dei scienter es
but more through you, sed magis per te, the grace of God. aduersa.
3665. and even that, 3665. & hoc ipsum inuitus. 3679. Wail upon your repairer 3679. Plange tuum
unwillingly.158 and not upon your reparatorem, non
3666. Not from love of you, 3666. Non amore tui, sed corrupter; corruptorem;
but under my own coactione mei. 3680. your redeemer, not your 3680. redemptorem, non
compulsion. fornicator; scortatorem;
3667. Nor for your salvation, 3667. Nec ad tuam salutem, 3681. upon the Lord who died 3681. pro te mortuum
but to grief. sed ad dolorem. for you, not upon the Dominum, non
3668. This indeed 3668. Ille verò salubriter, living slave viuentem seruum,
wholesomely, 3682. who, first and foremost, 3682. imò nunc primum de
3669. this for you, from his 3669. ille pro te spontè passus has been truly freed morte vere liberatum.
own will, he suffered, est, from death.
3670. who by his passion cures 3670. qui passione sua omnem 3683. Take care, I entreat, 3683. Caue obsecro ne,
all languor curat languorem, that, what Pompey has quod dixit Pompeius
3671. takes away all suffering. 3671. omnem remouet said to weeping Cornelia mœrenti Corneliæ, tibi
passionem. may apply to you most improperetur turpissimè,
3672. To that, I entreat you, not 3672. In hoc, obsecro, non in discreditably,
to me should be directed me tua tota sit deuotio, 3684. After the struggles Mannus 3684. Viuit post prœlia Mannus:
all your devotion, is alive:
3673. all compassion, all 3673. tota compassio, tota
remorse. compunctio.

348 349
 ABEL ARD AND HELOISE
3685. but his fortune perishes
which you mourn, that you
have loved.
3686. Take this to heart, I pray,
and blush,
3687. unless you may
recommend the most
shameful smuts we have
admitted.
3688. Accept therefore, sister,
accept
3689. patiently, I beg you, what
mercifully has befallen
us.
3690. This is father’s rod, not
persecutor’s sword.
3691. The father strikes to
correct so that the enemy
may not hurt [hurts] to
kill.
3692. He prevents death
through wound, he does
not give it;
3693. he introduces iron to
amputate the malady,
3694. he wounds the body but
heals the soul.
3695. He had to kill, but he
gives life.
3696. He resects the dirtiness,
to leave what is pure.
3697. He punishes once, for
not punishing forever.
350
3685. Sed fortuna perit, quod
defles, illud amasti.
3686. Attende, precor, id, &
erubesce,
3687. nisi admissas
turpitudines
impudentissimas
commendes.
3688. Accipe itaque, soror,
accipe,
3689. quæso, patienter
quæ nos acciderunt
misericorditer.
3690. Virga hæc est patris,
non gladius persecutoris.
3691. Percutit pater vt corrigat,
ne feriat [ferit] hostis vt
occidat.
3692. Vulnere mortem
præuenit, non ingerit:
3693. immittit ferrum vt
amputet morbum.
3694. Corpus vulnerat, &
animam sanat.
3695. Occidere debuerat, &
viuificat.
3696. Immunditiam resecat, vt
mundum relinquat.
3697. Punit semel ne puniat
semper,
P E T ER’S R EP LY I N R E T U R N T O H EL O I S E
3698. One suffers from the
wound so that two may
be spared from death.
3699. Two in fault, one in
penalty.159
3700. This also is a sign that
the divine mercy is
indulging your natural
weakness,
3701. and so to speak justly.
3702. Namely by sex you were
naturally weaker, but
stronger in continence,
3703. thus less liable to
punishment.
3704. In that, I give thanks
[[I am grateful]] to the
Lord,
3705. who then freed, and
from punishment,
3706. and reserved you for the
crown;
3707. and while, by only one
suffering in my body,
3708. once for all, all the fires
of that lust
3709. in which, due
to immoderate
incontinence, I was
wholly occupied,
3710. he has cooled off, so that
I may not fall down.
3711. Many greater sufferings
of mind during your
adolescence,
351
3698. patitur vnus ex vulnere
vt duobus parcatur à
morte.
3699. Duo in culpâ, unus in
pœna.
3700. Id quoque tuæ
infirmitati naturæ diuina
indulgetur miseratione,
3701. & quodam modo iustè.
3702. Quò enim naturaliter
sexu infirmior eras, &
fortior continentia,
3703. pœnae minus eras
obnoxia.
3704. Refero Domino in hoc
gratias, [[grates]]
3705. qui te tunc & à pœna
liberauit,
3706. & ad coronam
reseruauit;
3707. & cùm me vna corporis
mei passione
3708. semel ab omni æstu
huius concupiscentiæ,
3709. in qua vna totus
per immoderatam
incontinentiam
occupatus eram,
3710. refrigerauit ne corruam;
3711. multas adolescentiæ tuæ
maiores animi passiones
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3712. out of the continuous 3712. ex assidua carnis 3727. and by the single pain 3727. & dolore vnius
suggestion of the flesh suggestione [[ex assiduo of a momentary penalty, momentaneæ pœnæ
[[assiduous impulse of carnis impulsu]] perhaps many eternal multis fortassis
the flesh,]] will be indulged. indulgeatur æternis.
3713. he has reserved for the 3713. reseruauit ad martyrij 3728. For it is written about the 3728. Scriptum est quippe de
crown of the martyrs. coronam. most wretched lives of huius miserrimæ vitæ
3714. Albeit it may weary you 3714. Quod licet te audire these men, hominibus,
to hear that, tædeat, 3729. rather, beasts of burden: 3729. imò iumentis:
3715. and you may forbid it to 3715. & dici prohibeas, 3730. Beasts of burden will 3730. Computruerunt iumenta in
be said, decompose in their stercoribus suis.
3716. however ‘tis truth and it 3716. veritas tamen id loquitur excrements.
must be said. manifesta. 3731. I deplore less that I have 3731. Minus quoque meritum
3717. So, for whom fight is 3717. Cui enim semper est diminished my merit, meum minui conqueror,
always present, pugna, 3732. while I do not distrust 3732. dum tuum crescere non
3718. the crown is left aside; 3718. superest & corona; that yours increases. diffido.
3719. because he is not 3719. quia non coronabitur 3733. For sure we are one in 3733. Vnum quippè sumus in
crowned who shall not nisi qui legitimè Christ, Christo,
have fought according to certauerit. 3734. one flesh by the law of 3734. vna per legem
the rules. marriage. matrimonij caro.
3720. For me, truly, no crown 3720. Mihi verò nulla superest 3735. Whatever is yours, I do 3735. Quicquid est tuum, mihi
awaits me; corona, not judge alien to me. non arbitror alienum.
3721. since no cause for 3721. quia nulla subest 3736. Yours also is Christ, 3736. Tuus autem est Christus,
striving remains. certaminis causa. 3737. because you have been 3737. quia facta est sponsa
3722. Matter for struggling 3722. Deest materia pugnæ, made his spouse. eius.
lacks 3738. Now, as I recorded above, 3738. Et nunc, vt supra
3723. to whom the stimulus of 3723. cui ablatus est stimulus memini,
desire has been pulled concupiscentiæ. 3739. you have me for slave,160 3739. me habes seruum,
out. 3740. whom you knew 3740. quem olim agnoscebas
3724. I esteem however it 3724. Aliquid tamen esse erstwhile as master: dominum:
would be something, æstimo 3741. but now more united 3741. magis tibi tamen
3725. even though I may 3725. si cùm hinc nullam to you by a spiritual amore nunc spirituali
receive no crown, percipiam coronam, [[purer]] connection, [[puriori]] coniunctum,
3726. if I may nevertheless 3726. nonnullam tamen 3742. than submitted by fear. 3742. quàm timore subiectum.
escape several euitam pœnam,
punishments,

352 353
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3743. It follows that we largely 3743. Vnde & de tuo nobis 3756. and the assiduity to the 3756. vel sacræ lectionis
trust in your patronage apud ipsum patrocinio sacred teaching. assiduitatem.
for us before Him, ampliùs confidimus, 3757. For not missing these, 3757. A qua quidem vt nec
3744. so that I may obtain 3744. vt id obtineam ex tua even on his journey, in via tunc vacaret licet
through your prayer quod non possum ex although he was a very ditissimus & gentilis,
what I cannot through oratione propria. rich man, yet a servitor;
my own, 3758. through a great benefit 3758. magno diuinae
3745. and above all now that 3745. Et nunc maximè cùm of divine dispensation it dispensationis actum est
daily instance of dangers quotidiana periculorum happened beneficio
3746. or disturbances 3746. aut perturbationum 3759. that a passage of 3759. vt locus ei Scripturæ
instantia Scripture occurred to occurreret
3747. do not permit me either 3747. nec viuere me, him
to live 3760. which offered to 3760. qui opportunissimam
3748. nor to attend prayers. 3748. nec orationi sinat vacare. the apostle a most [[maximè idoneam]]
3749. Nor can I imitate that 3749. Nec illum beatissimum convenient [[extremely conuersionis eius
most blessed potent imitari [[eunuchum]] suitable]] opportunity occasionem Apostolo
[[eunuch]] [[over her potentem [[è thesauris]] for his conversion. præberet.
treasures]] 3761. In order that nothing 3761. Ne quid verò hanc
3750. high official of Candace 3750. [[in domo]] Candacis may oppose this petition petitionem nostram
[[‘s home]], the reginæ Æthiopum, of ours, impediat,
Ethiopian Queen, 3762. nor defer its fulfillment, 3762. vel impleri differat,
3751. who had charge of all 3751. qui erat super omnes 3763. I have likewise hastened 3763. orationem quoque
her wealth, gazas eius, to compose an oration ipsam,
3752. and had come from 3752. & de tam longinquo 3764. by which you may 3764. quam pro nobis Domino
so far to worship in venerat adorare implore the Lord for us supplices dicatis,
Jerusalem. in Hierusalem on our behalf, componere,
[[Ierusalem]] 3765. and I sent it to you. 3765. & mittere tibi maturaui.
3753. As he came back from 3753. Ad quem reuertentem
this city, was sent missus est ORATION ORATIO
3754. to him the Apostle Philip 3754. ab Angelo Philippus 3766. God, who at the very 3766. Deus, qui ab ipso
by an Angel, in order to Apostolus, vt eum beginning of human humanae creationis
convert him to faith: conuerteret ad fidem: creation, exordio
3755. what this had already 3755. quod iam ille meruerat 3767. formed the woman from 3767. femina de costa viri
merited by his oration per orationem a rib of man, formata

354 355
 ABEL ARD AND HELOISE P E T ER’S R EP LY I N R E T U R N T O H EL O I S E

3768. has supremely sanctified 3768. nuptialis copulæ 3781. Punish, I beg you, now 3781. Puni obsecro in
the sacrament of the sacramentum maximum the guilty,162 præsenti reos,
nuptial bond, sanxisti, 3782. that you may spare in the 3782. vt parcas in futuro.
3769. and who with immense 3769. quique immensis future.
honors honoribus 3783. Punish at the instant, 3783. Puni ad horam, ne
3770. has exalted the nuptials 3770. vel de desponsata that you may not punish punias in æternum.
either in being born nascendo, for eternity.
from a promise, 3784. Take up the rod of 3784. Accipe in seruos virgam
3771. or by starting with your 3771. vel miracula incoando correction against your correctionis, non
miracles, nuptias sublimasti, servants, not the sword gladium furoris.
3772. and who also to the 3772. meæque etiam of wrath.
incontinences161 of my fragilitatis incontinentiæ 3785. Afflict the flesh so that 3785. Afflige carnem vt
frailty you may conserve the conserues animas.
3773. has granted this remedy 3773. vtcumque tibi placuit souls.
in the manner it has olim hoc remedium 3786. Be present as purifier, 3786. Adsis purgator, non
pleased you once, indulsisti: not as avenger; vltor;
3774. despise not the prayers 3774. Ne despicias ancillulæ 3787. benign more than just. 3787. benignus magis quàm
of your little servant, tuæ preces, iustus.
3775. for my own derogations 3775. quas pro meis ipsis 3788. A merciful Father, not an 3788. Pater misericors, non
and those [but also charique mei [tanquam austere Lord. austerus Dominus.
mine] of my beloved meis]excessibus 3789. Test us, Lord, and tempt, 3789. Proba nos Domine &
3776. which I pour out 3776. in conspectu maiestatis as the Prophet asked for tenta, sicut de semetipso
imploring in the sight of tuæ supplex effundo. himself. rogat Propheta.
your majesty. 3790. As he would have said 3790. Ac si apertè diceret:
3777. Dismiss, O most 3777. Ignosce, o benignissime, openly: First inspect Priùs vires inspice,
merciful, or rather the imò benignitas ipsa; men, and second, ac secundum eas
forgiveness itself; proportionate the tentationum onera
3778. Dismiss on one side so 3778. ignosce & tantis weights of temptations. moderare.
many offences of ours, criminibus nostris, 3791. This is what Blessed 3791. Quod & beatus Paulus
3779. and on the other, may 3779. & ineffabilis Paul promising to your fidelibus tuis promittens
the ineffable immensity misericordiæ tuæ faithful said: ait:
of you mercy 3792. Potent [[faithful]] is God 3792. Potens [[ fidelis ]] est enim
3780. test the multitude of our 3780. multitudinem culparum indeed who will not allow Deus, qui non patietur
faults. nostrarum immensitas 3793. you to be tempted beyond 3793. vos tentari supra id quod
experiatur. what you could afford, potestis,

356 357
 ABEL ARD AND HELOISE
3794. but may you make it so that
with the temptation be also
provided a way out, so that
you will be able to sustain it.
3795. You have connected us,
Lord,
3796. on the one hand, you
have divided us when it
has pleased you,
3797. on the other, in the way
it has pleased you.
3798. Now, [that] what,
O Lord, you have
mercifully begun,
3799. achieve most mercifully.
3800. And those you have
separated once from
each other in the world
3801. unite them in heaven for
ever,
3802. our Hope, our portion,163
3803. our expectation, our
consolation,
3804. O Lord, who are blessed
in centuries. Amen.
3805. Farewell in Christ,
Spouse of Christ,
3806. in Christ fare well, and
live in Christ.
3807. Amen.
358
3794. sed faciet cum tentatione
etiam prouentum vt
possitis sustinere.
3795. Coniunxisti nos
Domine,
3796. & diuisisti quando
placuit tibi,
3797. & quo modo placuit.
3798. Nunc [hoc] quod,
Domine, misericorditer
cœpisti,
3799. Misericordissimè
comple.
3800. Et quos à se semel
diuisisti in mundo,
3801. perenniter tibi
coniungas in cœlo,
3802. Spes nostra, pars nostra,
3803. exspectatio nostra,
consolatio nostra,
3804. Domine qui es
benedictus in secula.
Amen.
3805. Vale in Christo sponsa
Christi,
3806. in Christo valle, &
Christo viue,
3807. Amen.
Sixth Letter EPISTOLA VI.
which is Quæ est
From Heloise Who is His EIUSDEM HELOISSÆ AD
Own to Peter Who is Hers EUNDEM PETRUM
Especially to the Master, Domino specialiter, sua
singularly his.164 singulariter.
3808. No chance that you 3808. Ne me fortè in aliquo
would be able to blame de inobedientia causari
[[to reproach]] me of [[accusari]] queas,
disobedience in anything,
3809. even in words; a bridle 3809. verbis etiam immoderati
upon my immoderate doloris tuæ frenum
grief has been imposed impositum est iussionis,
by your injunction
3810. so that, at least in writing
3810. vt ab his mihi saltem in
I may temper them, scribendo temperem,
3811. but in a conversation, it 3811. à quibus in sermone non
is not so much difficult, tam difficile
3812. it is impossible to 3812. quàm impossibile est
forestall [to avoid] them. prouidere [cavere].
3813. Nothing indeed is less in 3813. Nihil enim minus in
our power than mind, nostra est potestate
quàm animus,
3814. and we are more 3814. eique magis obedire
compelled to obey than cogimur quàm imperare
we can control him. possimus.
3815. Whence and when its 3815. Vnde & cùm nos eius
inclinations stimulate us, affectiones stimulant,
3816. nobody might repress 3816. nemo earum subitos
their sudden impulses so impulsus ita repulerit
359
 ABEL ARD AND HELOISE
3817. that their effects would
not easily burst out in
acts,
3818. but escape more easily
through words which
are known to be quicker
signs of mental emotion.
3819. According to what is
written:
3820. Mouth speaks from the
abundance of the heart.
3821. I will therefore retain the
hand from writing
3822. words that I cannot
keep my tongue from
speaking.
3823. If only the mind of
the sufferer would be
ready to obey just as the
writer’s hand.
3824. Yet for my grief you are
in position to offer some
remedy,
3825. if you may not be able to
remove it completely.
3826. As an inserted nail drives
another out,
3827. so a new thought
excludes a prior one.165
3828. Like when the mind,
tending to something
else is forced to dismiss
or interrupt the recall of
prior events.
360
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
3817. vt non in effecta facile 3829. Truly, the wider the
prorumpant, thought that anyhow
occupies the mind,
3818. & se per verba 3830. and detaches it from
faciliùs effluant quæ other concerns,
promptiores animi 3831. the more we estimate
passionum sunt notæ. what we consider honest
3819. Secundum quod 3832. and we see more where
scriptum est, it is more necessary to
3820. Ex abundantia cordis os direct our mind.
loquitur. 3833. Therefore, all we
3821. Reuocabo itaque manum servants of Christ,
à scripto, 3834. but also in Christ your
3822. in quibus linguam daughters,
àverbis temperare non 3835. we formulate now two
valeo. petitions on behalf of
3823. Vtinam sic animus your paternity,166
dolentis parere promptus 3836. which we foresee to
sit, quemadmodum be quite necessary for
dextrascribentis. ourselves.
3824. Aliquod tamen dolori 3837. One of those is that you
remedium vales may want to teach us
conferre, wherefrom the Order
3825. si non hunc omninò of the canonesses had
possis auferre. started
3826. Vt enim insertum 3838. and what should be
clauum alius expellit, the authority for our
3827. sic cogitatio noua profession.
priorem excludit. 3839. The other is certainly
3828. Cùm alias intentus that you should institute
animus priorum for us some rule
memoriam dimittere 3840. and lay it down in words,
cogitur aut intermittere. 3841. so that it be specific to
women,
361
3829. Tantò verò ampliùs
cogitatio quælibet
animum occupat,
3830. & ab alijs deducit;
3831. quantò quod cogitatur
honestius æstimatur,
3832. & quò intendimus
animum magis videtur
necessarium.
3833. Omnes itaque nos
Christi ancillæ,
3834. & in Christo filiæ tuæ,
3835. duo nunc à tua
paternitate supplices
postulamus,
3836. quæ nobis admodum
necessaria prouidemus.
3837. Quorum quidem
alterum est, vt nos
instruere velis vnde
Sanctimonialium Ordo
cœperit,
3838. & quæ nostræ sit
professionis authoritas.
3839. Alterum verò est, vt
aliquam nobis regulam
instituas,
3840. & scriptam dirigas,
3841. quæ feminarum sit
propria,
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

3842. and describe extensively 3842. & ex integro nostræ 3851. what about what is 3851. quid ad feminas quod de
the status and habit conuersationis written there for women cucullis, femoralibus, &
of our way of life [conuersionis, & about cowls, pants and scapularibus ibi scriptum
[conversion as well as professionis] statum monastic scapulars? est ?
profession]: habitumque describat: 3852. What, finally, about what 3852. Quid denique ad ipsas
3843. something that we have 3843. quod nondum à Patribus concerns tunics and de tunicis aut de laneis
not yet noticed the holy sanctis actum esse woolen garments coating ad carnem indumentis;
fathers would have done. conspeximus. their flesh,
3844. Due to the default and 3844. Cuius quidem rei defectu 3853. when menstrual 3853. cùm earum humoris
the need of that thing, it & indigentia nunc agitur, purgation of their superflui menstruæ
happens now superfluous humor purgationes hæc omnino
3845. that to the profession of 3845. vt ad eiusdem Regulæ might entirely refuge refugiant?
the same rule professionem therein?
3846. both men and women 3846. tam mares quàm 3854. Likewise, what for them 3854. Quid ad ipsas etiam
may be received in feminae in Monasterijs what is prescribed for the quod de Abbate statuitur,
monasteries suscipiantur, Abbot, that he should vt ipse lectionem dicat
3847. and the same yoke of the 3847. & idem institutionis himself read the Gospel Euangelicam, & post
monastic institution is monasticæ iugum aloud, and thereafter ipsam Hymnum incipiat?
equally imposed on the imponitur infirmo sexui start with the Hymn?
weak as on the strong æquè vt forti. 3855. What about Abbot’s 3855. Quid de mensa
sex. table being prepared Abbatis seorsum cum
3848. In fact now one and the 3848. Vnam quippe nunc separately for pilgrims peregrinis & hospitibus
same Rule of Blessed Regulam beati Benedicti and guests? constituenda?
Benedict is professed apud Latinos feminæ 3856. Is it convenient to our 3856. Nunquid nostræ
equally, among the profitentur æque vt viri religious life that the conuenit religioni, vt vel
Latin, by women and [[forti]]. Abbess may never offer nunquam hospitium viris
men [[the strong.]] hospitality to men, præbeat,
3849. Established, as it is 3849. Quam sicut viris 3857. or may eat with men she 3857. aut cum his quos
written just for men, solummodo constat had allowed in? susceperit viris Abbatissa
this Rule can only be scriptam esse, ita & ab comedat?
fully obeyed equally ipsis tantum impleri 3858. O how easily, 3858. O quàm facilis ad
by subordinates and posse tam subiectis cohabitation in one place ruinam animarum
prelates themselves. pariter quàm prælatis. may induce ruin of the virorum ac mulierum in
3850. Let us omit for now other 3850. Vt enim cætera nunc souls of men and women! unum cohabitatio!
chapters of the Rule, omittam Regulæ capitula, 3859. Mostly in reality at table, 3859. Maximè verò in mensa,

362 363
 ABEL ARD AND HELOISE
3860. where gluttony reigns
3861. and drunkenness,
3862. and in sweetness wine is
drunken
3863. in which luxury is.
3864. Whereon, Blessed
Jerome warning
reminded a mother and
daughter, saying in his
writing:
3865. Difficult that virtue be
maintained during meals.
3866. The Poet of luxury
himself, also doctor in
turpitudes167
3867. in a book entitled On the
Amatory Art
3868. how much opportunity
of fornication banquets
would provide,
3869. studiously investigates,
saying:
3870. When wine has soaked the
thirsty Cupid’s wings, this
heavy god permanently stays
in place: then laughter come,
then the poor man becomes
bold: Then grief and sorrow,
and the wrinkle leaves the
forehead. It is the moment
where often girls grab the
minds of the young; And
Venus in the veins, fire in
fire raves.
364
3860. vbi crapula dominatur
3861. & ebrietas,
3862. & vinum in dulcedine
bibitur
3863. in quo est luxuria.
3864. Quod & beatus
præcauens Hieronymus,
ad matrem & filiam
scribens meminit dicens,
3865. Difficile inter epulas
seruatur pudicitia.
3866. Ipse quoque Poeta
luxuriæ turpitudinisque
doctor
3867. libro amatoriæ artis
intitulato
3868. quantam fornicationis
occasionem conuiuia
maximè præbeant
3869. studiosè exequitur,
dicens:
3870. Vinaque cum bibulas
sparsere Cupidinis alas,
permanet, & cœpto 54
[[(capto)]] stat grauis
ille loco, tunc veniunt
risus, tunc pauper cornua
sumit: Tunc dolor &
curæ, rugaque frontis abit
[[abiit]]. Illic sæpè animos
iuuenum rapuere puellæ Et
Venus in venis, ignis in
igne furit.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
3871. Isn’t it that if women 3871. Nunquid [[Numquid]]
received alone & si feminas solas
3872. would have been 3872. hospitio susceptas ad
admitted in hospitality at mensam admiserint,
the table, would it be no nullum ibi latet
danger therein? periculum?
3873. Certainly for seducing a 3873. Certè in seducenda
woman nothing is as easy muliere nullum est æquè
facile
3874. than feminine 3874. vt lenocinium muliebre.
pandering.
3875. No baseness of corrupted 3875. Nec corruptæ mentis
mind turpitudinem
3876. is transmitted so 3876. ita promptè cuiquam
promptly than from mulier committit sicut
a woman to any other mulieri.
woman.
3877. Wherefore the foresaid 3877. Vnde & prædictus
Jerome Hieronymus
3878. exhorts the women 3878. maximè secularium
vowed to holy purpose accessus feminarum
to avoid contact with vitare propositi sancti
women of the world as feminas adhortatur.
much as possible.
3879. Finally, if men are 3879. Denique si viris ab
excluded from our hospitalitate nostra
hospitality exclusis
3880. and we may let in only 3880. solas admittamus
women, feminas,
3881. who may not perceive 3881. quis non videat quanta
how much we would exasperatione viros
offend and exasperate [[quanta futura sint
men [[how many future incommoda si vires]]
difficulties would be if offendamus,
men]]
365
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

3882. whose services for the 3882. quorum beneficijs 3893. Who namely has said: Do 3893. Qui enim dixit, Non
Monastery Monasteria not commit adultery, mœchaberis,
3883. are needed by the weak 3883. sexus infirmi egent, 3894. has also said: Do not kill. 3894. dixit &, Non occides.
sex, especially if those maximè si eis à quibus 3895. For, if you do not commit 3895. Quod si non mœchaberis,
from whom they receive plus accipiunt adultery, but nonetheless occidas autem, factus es
most you kill, you are a transgressor legis.
3884. may be seen to be getting 3884. minus aut omninò nihil transgressor of the law.
less or just nothing? largiri videantur? 3896. As if he would openly 3896. Ac si apertè dicat:
3885. That, if the content of 3885. Quod si prædictæ say:
the foresaid Rule Regulæ tenor 3897. For that reason anyone 3897. Ideo quilibet reus
3886. cannot be fulfilled by us, 3886. à nobis impleri non would be made guilty fit de transgressione
potest, by the transgression [omnium præceptorum]
3887. I fear that what the 3887. vereor ne illud Apostoli of any precept [[of all uniuscuiuslibet præcepti,
Apostle James would Iacobi in nostram precepts]]
have said serves likewise quoque damnationem 3898. because the Lord 3898. quia ipse Dominus, qui
to our condemnation: dictum sit, himself, who has præcipit vnum, præcipit
3888. Anyone who will have 3888. Quicumque totam legem established one, has also & aliud.
observed the whole law, if obseruauerit, offendat established the other.
he would fail in one point, autem in vno factus est 3899. And whatever precept of 3899. Et quodcumque legis
will be charged guilty of all. omnium reus. the law is violated, violetur præceptum,
3889. That is to say: although 3889. Quod est dicere: De hoc 3900. himself is despised, who 3900. ipse contemnitur qui
he has carried out much ipso reus statuitur qui has laid down the law not legem non in vno, sed
of that, he will be held peragit multa, in one, but altogether in in omnibus pariter
suspect all the commandments mandatis constituit [[et
3890. because he does not 3890. quòd non implet omnia. [[and he entreats the omnibus animum, eis
satisfy all. mind achieving all of absequentem flagitat]].
3891. And even if all the law’s 3891. Et transgressor legis them.]]
precepts were fulfilled, efficitur ex vno, cuius 3901. But leave aside [[omit]] 3901. Vt autem præteream illa
yet of one thing he was impletor non fuerit nisi those articles of the Regulæ instituta, quæ
not fulfiller, he is proved omnibus consummatis Rule, which we cannot penitus obseruare non
transgressor of the law. eius præceptis. observe thoroughly, possumus,
3892. The same Apostle at 3892. Quod ipse statim 3902. or could but not without 3902. aut sine periculo non
once explaining this, diligenter exponens danger: valemus:
carefully added: Apostolus adiecit,

366 367
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

3903. where has it ever been 3903. vbi unquam ad 3913. who may judge whether 3913. quis aut virtutem aut
the custom that a colligendas messes virtue or good is seen bonum censeat quod ab
convent of nuns goes out Conuentus Monialium [[may be seen]] to istis dissentire videatur?
to gather the harvest exire, diverge from those? [[videat]]
3904. or to execute [[support]] 3904. vel labores agrorum 3914. As one might expect, the 3914. Ipsas quippe virtutes
the jobs of the fields? [[pati]] habere consueuit? same virtues that exceed excedentes modum
3905. Or to test the constancy 3905. Aut suscipiendarum means and measure, atque mensuram,
of postulant women feminarum constantiam 3915. as Jerome declares, it’s 3915. sicut Hieronymus asserit,
during one year, vno anno probauerit, fitting to count {them} inter vitia reputari
3906. and instruct them in 3906. easque tertiò perlecta among vices. conuenit.
rereading three times Regula, 3916. Who would not see also 3916. Quis autem ab omni
the Rule, that it stands aside from ratione ac discretione
3907. as it is prescribed 3907. sicut in ipsa iubetur, any reason or discretion [[prudentia]] seiunctum
therein? instruxerit? [[prudence,]] non videat,
3908. What is more foolish 3908. Quid rursum stultius 3917. when burdens to be 3917. si ad imponenda onera
than to embark quàm viam ignotam imposed on those eorum,
backward in an [[omittam, vel non 3918. whose states of health are 3918. quibus
unknown [[set aside or tritam]], nec adhuc not, previously to being imponuntur,valitudines
not trampled]] and not demonstratam aggredi? imposed, discussed so priùs non discutiantur,vt
yet proven path? that their human activity naturæ constitutionem
3909. What more 3909. Quid præsumptuosius may follow the natural humana sequatur
presumptuous [[what quàm eligere [[ecquid constitution? industria?
may indicate more plus inscitiæ indicat]] 3919. Who would put on an 3919. Quis asinum sarcina
inexperience]] than to ac profiteri vitam quam ass such a burden [or tanta [deest onerat, vel
choose and profess a life nescias, something that does not quid simile] qua dignum
that you would not know, fail to burden] that he iudicat elephantem?
3910. or to make a vow you 3910. aut votum facere quod judges fit for an elephant?
would not be able to implere non queas? 3920. Who may charge on 3920. Quis tanta pueris aut
fulfill? children and old people senibus quanta viris
3911. But as discretion 3911. Sed & cùm omnium as much as on men? iniungat?
[[prudence]] may be virtutum discretio 3921. As much on the weak, 3921. Tanta debilibus scilicet
mother of all virtues, [[prudentia]] sit mater, namely, as on the strong? quanta fortibus,
3912. and reason the mediator 3912. & omnium bonorum 3922. As much on sick as on 3922. tanta infirmis quanta
[the arbiter] of all mediatrix [moderatrix] healthy, sanis,
goods, sit ratio;

368 369
 ABEL ARD AND HELOISE
3923. as much on women as on
husbands?
3924. As much on the weaker
sex, it goes without
saying, as on the strong?
3925. That, Blessed Pope
Gregory, diligently
attending in chapter 14
[[24]] of his pastoral
Letter
3926. has distinguished who
are to be admonished
and who are about to be
taught:
3927. Therefore men are to be
taught otherwise
3928. and otherwise women:
because the former are to be
charged heavier,
3929. and the latter really lighter:
3930. so that those ones may be
reclaimed for great tasks,
3931. these to be gently fondled by
lighter ones.
3932. Assuredly, those who
have written the Rules
for monks,
3933. not only have made
absolutely no mention of
women,
3934. but also have established
norms that they knew
did not at all convene to
them.
370
3923. tanta feminis quanta
maribus ?
3924. Infirmiori videlicet sexui
quanta & forti?
3925. Quod diligenter
beatus Papa Gregorius
attendens, Pastoralis sui
capitulo XIIII [[XXIV]]
3926. tam de admonendis
quàm de præcipiendis ita
distinxit:
3927. Aliter igitur admonendi
sunt viri,
3928. atque aliter feminæ: quia
illis grauia,
3929. istis verò sunt iniungenda
leuiora:
3930. & alios magna exerceant,
3931. istas vero leuia demulcendo
conuertant.
3932. Certè & qui
Monachorum Regulas
scripserunt,
3933. nec solum de feminis
omninò tacuerunt,
3934. verumetiam illa
statuerunt quæ eis
nullatenus conuenire
sciebant:
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
3935. They have easily enough
signified
3936. that in no way the neck
of a bullock and a heifer
should be bowed down
by the same yoke of a
Rule,
3937. since those whom nature
has created unequal,
3938. it is not convenient to
make equal in labor.
3939. Of this discretion [[the
most excellent norms
of reason]] Blessed
Benedict, not unmindful
3940. and also full of the spirit
of all that is just,
3941. moderated the Rule
according to the quality
of both men and times,
3942. so that everything may
be done in proportion,
as he concludes himself
elsewhere.
3943. Therefore, beginning
first with the Abbot
himself,
3944. he lays down that he
shall rule over his
subjects in such a way,
he says,
3945. that, regardless of quality
or intelligence,
3946. thus himself should
conform to all
371
3935. satis commodè
innuerunt
3936. nequaquam eodem iugo
Regulæ tauri & iuuencæ
premendam esse
ceruicem,
3937. quia quos dispares
natura creauit,
3938. æquari labore non
conuenit.
3939. Huius autem discretionis
[[rationis optimæ
normæ]] beatus non
immemor Benedictus
3940. tanquam omnium
iustorum spiritu plenus,
3941. pro qualitate hominum
aut temporum cuncta sic
moderatur in Regula,
3942. vt omnia sicut ipsemet
uno concludit loco,
mensuratè fiant.
3943. Primò itaque ab ipso
incipiens Abbate,
3944. præcipit eum ita subiectis
præsidere, vt secundum
vnius, inquit,
3945. cuiusque qualitatem vel
intelligentiam
3946. ita se omnibus conformet
 ABEL ARD AND HELOISE
3947. and adapt so that not
only he will suffer no loss
in the flock committed
to him,
3948. but he actually may
rejoice in the increase of
a good flock.
3949. He may always be
suspicious of his frailty,
3950. and will remember that
the bruised reed must
not be broken.
3951. He may discern times
also, thinking of the
discretion [[prudence]]
of holy Jacob saying:
3952. If I’ll force my flocks to toil
at the same time they walk,
they all will die in a single
day.
3953. So, resuming these
and other examples of
the mother of virtues,
discretion [[prudence]],
3954. he may entirely temper
3955. so that what the strong
may long for might be,
and the weak may not
run away.
3956. Indeed to that
moderation in
dispensation
3957. belongs the indulgence
to children, the old and
all the weak in general,
372
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
3947. & aptet vt non solum 3958. also for the Lector or the
detrimenta gregis sibi weekly servers
commissi non patiatur, 3959. the feeding from the
kitchen before the
3948. verum in augmentatione others,
boni gregis gaudeat, 3960. and also for the convent
itself
3949. suamque fragilitatem 3961. the provision of food and
semper suspectus sit, drink
3950. memineritque calamum 3962. in quality or quantity
quassatum non 3963. adapted to the diversity
conterendum. of persons.
3951. Discernat & tempora, 3964. About these particular
cogitans discretionem matters, some are
[prudentiam] sancti precisely written there.
Iacob dicentis: 3965. In the same way he
3952. Si greges meos plus in unlooses the times of
ambulando fecero laborare, fasting according to the
morientur cuncti una die. quality of the season or
the quantity of work,
3953. Hæc ergo aliaque 3966. in the measure the
testimonia discretionis natural weakness
[[prudentiæ]] matris requests.
virtutum sumens, 3967. What do I beseech?
3954. sic omninò temperet, 3968. Where is this one
3955. vt & fortes sit quod who has moderated
cupiant, & infirmi non everything to the quality
refugiant. of persons and seasons,
3969. so that everyone may
3956. Ad hanc quidem be able to carry out
dispensationis [be profitable] without
moderationem grumbling what have
3957. indulgentia pertinet been instituted.
puerorum, senum & 3970. What, I ask, should he
omninò debilium, provide for women,
373
3958. Lectoris seu
Septimanariorum,
3959. coquinæ ante alios
refectio,
3960. & in ipso etiam
conuentu
3961. de ipsa cibi vel potus
3962. qualitate seu quantitate
3963. pro diuersitate hominum
prouidentia.
3964. De quibus quidem
singulis ibi diligenter
scriptum est.
3965. Ipsa quoque statuta
ieiunij tempora pro
qualitate temporis vel
quantitate laboris ita
relaxat,
3966. prout naturæ postulat
infirmitas.
3967. Quid obsecro ?
3968. vbi iste, qui sic ad
hominum & temporum
qualitatem omnia
moderatur,
3969. vt ab omnibus sine
murmuratione proferri
[profiteri] queant, quæ
instituuntur:
3970. Quid, inquam, de
feminis prouideret,
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

3971. if to them also likewise 3971. si eis quoque pariter 3981. in continence as in 3981. tam continentiæ quàm
to men he would vt viris Regulam abstinence. abstinentiæ virtus
institute a Rule? institueret? æquauerit.
3972. But if in certain 3972. Si enim in quibusdam 3982. Especially when the 3982. Maximè cùm Veritas
respects, the rigor of Regulæ rigorem pueris, Truth may say: Everybody dicat: Perfectus omnis erit,
the Rule for the young, senibus, & debilibus will be perfect, when he si sit sicut magister eius.
the old and the infirm, would be as his master.
3973. according to their 3973. pro ipsa naturæ 3983. To those it would 3983. Quibus etiam pro magno
natural feebleness or debilitate vel infirmitate furthermore be counted reputandum esset,
weakness, he is obliged temperare cogitur: as a great thing
to moderate? 3984. if we could equal 3984. si religiosos laicos
3974. what would he provide 3974. quid de fragili sexu religious laymen. æquiparare possemus.
for the fragile sex whose prouideret, cuius maximè 3985. Those things we judge 3985. Quæ namque in fortibus
utmost feeble and frail debilis & infirma natura small in the strong, parua censemus,
nature is known? cognoscitur? 3986. we admire in the weak. 3986. in debilibus admiramur.
3975. Consider therefore [[I 3975. Perpende itaq; [[scopo And about that the Et iuxta illud Apostoli,
think he might err]] how erret]] quàm longe Apostle:
far he may depart from absistat ab omni rationis 3987. Virtue is made perfect in 3987. Virtús in infirmitate
all reasonable discretion, discretione, weakness. perficitur.
3976. when both women and 3976. eiusdem Regulæ 3988. Lest the religion of laic 3988. Ne verò laicorum religio
men would be obliged by professione tam feminas men may be held for pro paruo ducatur,
profession to the same quàm viros obligari, little
rule, 3989. such as that of Abraham, 3989. qualis fuit Abrahæ,
3977. and the same burden be 3977. eademque sarcina tam David, Job [Jacob], Dauid, Iob [Iacob],
put both on the weak as debiles quàm fortes 3990. although married, 3990. licet coniugatorum,
on the strong. onerari. 3991. Chrysostom replays us 3991. Chrysostomus in Epistola
3978. I estimate that it would 3978. Satis ese nostræ arbitror in his seventh sermon ad Hebræos sermone
be enough for our infirmitati, on the Letter to the VII, nobis occurrit,
weakness Hebrews, saying: dicens:
3979. if our virtue would equal 3979. si nos ipsis Ecclesiæ 3992. Many are the ways whereby 3992. Sunt multa in quibus
that of the Rectors of the Rectoribus, a man may work in order to poterit laborare vt bestiam
Church, charm that beast. illam incantet.
3980. and of those who are 3980. & qui in sacris Ordinibus 3993. What are they? 3993. Quæ sunt ista?
part of the sacred constituti sunt, Clericis 3994. Toil, lecture, vigils. 3994. labores, lectiones, vigiliæ.
Orders, the Clerics,

374 375
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

3995. But what does it mean to
us, he asked, who are not
Monks?
3996. Do you tell these things to
me?
3997. Tell Paul, when he says,
3998. to be vigilant in all firmness
and prayer:
3999. and when he said: you shall
not take care of the flesh to
satisfy concupiscences.
4000. In fact he did not write
that so much so for the
Monks,
4001. but for all who were in
the cities.
4002. For the layman should
not have something
more than the Monk,
4003. apart from going so
much to bed with the
wife.
4004. For this he may have
permission,
4005. not at all in other things:
4005. in alijs autem
4006. but in everything he 4006. sed omnia æqualiter
must conduct himself
equally like a monk.
4007. In fact the beatitudes, 4007. Nam & beatitudines,
that are attributed to
Christ, were not so much
addressed to Monks.
3995. Sed quid ad nos hæc,
inquit, qui non sumus
Monachi?
3996. Haec mihi dicis?
3997. Dic Paulo, cùm dicit,
3998. Vigilantes in omne patientia
& oratione:
3999. cùm dicit, Carnis curam ne
feceritis in concupiscentijs.
4000. Non enim hæc Monachis
scribebat tantùm,
4001. sed omnibus qui erant in
ciuitatibus.
4002. Non enim secularis
homo debet aliquid
ampliùs habere Monacho
4003. quàm cùm vxore
concumbere tantùm.
4004. Hic enim habet veniam,
nequaquam:
sicut Monachi agere
debet.
quæ à Christo dicuntur,
non Monachis tantum
dictæ sunt.
4008. Otherwise the universal 4008. Alioquin vniuersus
world will perish. On mundus peribit, & in
another side, he has angustum inclusit ea
confined in a narrow quæ virtutis sunt.
space things that pertain
to virtue.
4009. And how is it that 4009. Et quomodo honorabiles
weddings are honorable sunt nuptiæ, quæ nobis
while they hinder us so tantùm impediunt ?
much?
4010. From these words it is 4010. Ex quibus quidem verbis
clearly inferred apertè colligitur,
4011. that anyone who, to 4011. quòd quisquis
Gospel’s precepts Euangelicis præceptis
4012. will have added 4012. continentiæ virtutem
continence as a virtue addiderit,
4013. will achieve Monastic 4013. Monasticam
perfection. perfectionem implebit.
4014. And if only our religion 4014. Atque vtinam ad
could attain this: hoc nostra religio
conscendere posset,
4015. comply with the Gospel 4015. vt Euangelium impleret,
4016. without going beyond it; 4016. non transcenderet:
4017. we would not covet being 4017. ne plusquam Christianæ
more than Christians. appeteremus esse.
4018. No doubt hence —if I 4018. Hinc profectò, ni fallor,
am not mistaken—
4019. that the holy Fathers 4019. sancti decreuerunt
have decreed not to set Patres non ita nobis sicut
down any general Rule viris generalem aliquam
for us, almost as a new Regulam quasi nouam
law, as they did for men, legem præfigere,

376 377
 ABEL ARD AND HELOISE
4020. nor with a mountain
of vows [[not one more
than just]] to burden
our weakness,
4021. listening to [[taking
zealously care of]] this
from the Apostle:
4022. The effect of Law indeed is
wrath.
4023. For where no law is, there
is no transgression [[no
prevarication.]]
4024. And again: Moreover, law
has arisen, so that offense
might abound.
4025. The same greatest
preacher about
continence, also
4026. much convinced of our
weakness,
4027. and almost urging
younger widows to marry
a second time:
4028. I will, he said, the younger
be married,
4029. bear sons, be mothers in
family,
4030. and give no opportunity to
the adversary.
4031. What blessed Jerome
considering to be most
wholesome,
378
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4020. nec magnitudine 4032. advised Eustachium 4032. Eustachio de improuisis
votorum [[nec numero upon improvised vows of feminarum votis
plus justo]] nostrum women, in these words: consulit, his verbis.
infirmitatem onerare, 4033. If also even those who are 4033. Si autem & illæ quæ
4021. attendentes [[studiosè virgins, virgines sunt,
curantes]] illud Apostoli: 4034. may not be acquitted 4034. ob alias tamen culpas non
[[saved]] because of other soluantur [[salvantur]]:
4022. Lex enim iram operatur. faults:
4035. what will be done to those 4035. quid fiet illis, quæ
4023. Vbi enim non est who have prostituted prostituerunt membra
lex, nec præuariatio members of Christ, Christi,
[[præuaricatio]]. 4036. and turned the temple of the 4036. & mutauerunt templum
4024. Et iterum: Lex autem Holy Spirit into a brothel? Spiritus sancti in lupanar?
subintrauit vt abundaret 4037. It would have been better 4037. Rectius fuerat homini
delictum. they would have undergone subisse coniugium,
4025. Idem quoque maximus marriage with a man,
continentiæ prædicator 4038. walked the level path than, 4038. ambulasse per plana, quàm
going too high, altiora
4026. de infirmitate nostra 4039. falling into the depths of 4039. intendentem in profundum
plurimùm confidens, hell. inferni cadere.
4027. & quasi ad secundas 4040. About rash profession, 4040. Quarum etiam
nuptias vrgens iuniores also holy Augustine temerariæ professioni
viduas: reflecting, wrote these sanctus Augustinus
4028. Volo, inquit, iuniores words to Juliana (Julian!) consulens, in libro de
nubere, in his book On the Continentia viduali ad
4029. filios procreare, matres Continence of Widows: Iulianam (Iulanum!)
familias esse, scribit his verbis:
4030. nullam occasionem dare 4041. She who has not begun may 4041. Quæ non cœpit deliberet;
aduersario. weigh well; she who has quæ aggressa est perseueret.
4031. Quod & beatus started should persevere.
Hieronymus 4042. No opportunity should be 4042. Nulla aduersario detur
saluberrimum esse given to the adversary; no occasio; nulla Christo
considerans, offering be taken away from subtrahatur oblatio.
Christ.
379
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4043. Hence, taking also into 4043. Hinc etiam Canones 4054. could be provided by 4054. ipsa quoque natura
account our weakness, nostræ infirmitati nature herself since she prouidit, quæ maiore
the Canons decreed consulentes decreuerunt, has endowed our sex scilicet sobrietatis
4044. Deaconesses should not 4044. Diaconissas ante with a stronger virtue of virtute sexum nostrum
be ordained before the quadraginta annos sobriety. præmuniuit.
age of forty, ordinari non debere, 4055. It is obvious that the 4055. Constat quippe multò
4045. and that after thorough 4045. & hoc cùm diligenti women could sustain parciore sumptu &
probation; probatione; much cheaply and with alimonia minore feminas
4046. whereas Deacons may be 4046. cùm à viginti annis liceat less nourishment than quàm viros sustentari
promoted from twenty Diaconos promoueri. men posse,
years. 4056. and Physics may bear 4056. nec eas tam leuiter
4047. There are also in 4047. Sunt & in Monasterijs, witness that they may not inebriari Physica
Monasteries, some qui regulares dicuntur so easily be inebriated. protestatur.
that are called regular Canonici beati 4057. That is what Macrobius 4057. Vnde & Macrobius
Canons of Sanctus Augustini, Theodosius in the Theodosius
Augustine, seventh book of the Saturnaliorum libro VII.
4048. who say openly they 4048. quandam vt aiunt Saturnalia remembered meminit his verbis:
profess a certain rule, regulam profitentes, qui through these words:
who consider themselves se inferiores Monachis 4058. Aristotle says that women 4058. Aristoteles mulieres, inquit,
in no way inferior to nullatenus arbitrantur: seldom get drunk, old men raro in ebriantur, crebrò
monks often. senes.
4049. albeit they are allowed to 4049. licèt eos & vesci carnibus 4059. Woman’s body is most 4059. Mulier humectissimo est
eat meat and wear linen. & lineis vti videamus. humid. corpore.
4050. If to their virtue 4050. Quorum quidem 4060. Teaches it the lightness and 4060. Docet hoc & leuitas cutis
virtutem the glossiness of the skin. & splendor.
4051. our weakness could be 4051. si nostra exæquare 4061. The regular purging— 4061. Docent præcipuè assiduæ
compared [made equal], [adæquare] infirmitas liberating the body from purgationes superfluo
posset, superfluous humor— exonerantes corpus humore.
4052. is it possible it would be 4052. nunquid pro minimo principally teaches it.
considered a minimum? habendum esset? 4062. When wine drunk will 4062. Cùm ergo epotum vinum
4053. For any kind of food, a 4053. Vt autem [[nobis]] de have fallen in such a large in tam largum ceciderit
larger compliance and omnibus cibis tutiùs ac humor, it loses its strength, humorem, vim suam perdit,
more indulgence leuiùs indulgeatur, 4063. and does not easily strike the 4063. nec facile cerebri sedem ferit
seat of the brain,

380 381
 ABEL ARD AND HELOISE
4064. once extinguished its
strength.
4065. The same: The feminine
body rectified by frequent
purging, is sown with
several holes
4066. that open in meatus,
4067. and provide routes of
dejection for the exit of the
confluent humor.
4068. Through these outlets the
vapor of wine escapes
quickly.
4069. On the contrary the body of
old men is dry, as proved
by a rough and scaly skin
[[warmth.]]
4070. Therefore, from this you
may carefully weigh
4071. how much safer and
fairer it could be for our
nature and frailty,
4072. that any kind of food
and drink might be
indulged,
4073. since our hearts, you
see, cannot easily
fall in gluttony and
drunkenness.
4074. For, from this indigence
of food may protect us
4075. and from that, as it is
said, the constitution of
the feminine body.
382
4064. fortitudine eius extincta.
4065. Item: Muliebre corpus
crebris purgationibus
deputatum, pluribus
consertum [[est]] foraminibus
4066. vt pateat in meatus,
4067. & vias præbeat humori in
egestionis exitum confluenti.
4068. Per hæc foramina vapor
vini celeriter euanescit.
4069. Contra senibus siccum
est corpus, quod probat
asperitas & scalor cutis
[[calor]].
4070. Ex his itaque perpende
4071. quantò tutiùs ac iustiùs
naturæ & infirmitati
nostræ
4072. cibus quislibet [quilibet]
& potus indulgeri possit,
4073. quarum videlicet corda
crapula & ebrietate
grauari facilè non
possunt:
4074. cùm ab illa nos cibi
parcitas,
4075. ab ista feminei corporis
qualitas, vt dictum est,
protegat.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4076. Out of our weakness it 4076. Satis nostræ esse
may be sufficient and the infirmitati & maximum
most to be reckoned, imputari debet,
4077. if we, living continently 4077. si continenter ac sine
and without any proprietate viuentes,
property,
4078. only occupied at the 4078. & officiis occupatæ
divine offices, diuinis,
4079. we match in alimentation 4079. ipsos Ecclesiæ duces vel
the leaders of the religiosos laicos in victu
Church themselves or adæquemus,
the religious laics,
4080. or even those who are 4080. vel eos denique qui
called regular Canons regulares Canonici
dicuntur,
4081. and who profess to follow 4081. & se præcipuè vitam
principally an Apostolic Apostolicam sequi
life. profitentur.
4082. Finally, effect of the 4082. Magnæ postremò
great Providence, prouidentiæ est,
4083. those who consecrate 4083. his qui Deo se per votum
themselves by vow to obligant,
God
4084. should promise less 4084. vt minus voueant,
4085. and execute more 4085. & plus exequantur
[[follow to the end,]] [[exsequantur]],
4086. so that grace always 4086. vt aliquid semper debitis
adds something gratia superaddat
[[superimpose]] beyond [[superaddant]].
what they owe.
4087. Hence in fact Truth itself 4087. Hinc enim per
says: semetipsam Veritas ait:
4088. When you shall have 4088. Cum feceritis omnia quæ
done everything, which is præcepta sunt, dicite:
prescribed, say:
383
 ABEL ARD AND HELOISE
4089. we are useless servants, as
we have done what we must
do.
4090. As if he would openly
say:
4091. Actually useless
4092. and almost for nothing,
4093. to be counted without
any merit,
4094. for content to have paid
what was due,
4095. we have superadded
nothing gratis.
4096. About what has to be
added gratis, the Lord
himself spoke once in a
parable saying:
4097. But if you will have paid
more, I, when coming back,
will repay you.
4098. Indeed what nowadays
many rash professors of
Monastic religion,
4099. if they would more
carefully pay attention ,
4100. and foresee in what
profession they would
have vowed,
4101. and would thoroughly
investigate the very
content of the Rule,
4102. they would offend less
through ignorance, and
sin less by negligence.
384
4089. Serui inutiles sumus, quæ
debuimus facere fecimus.
4090. Ac si apertè diceret:
4091. Ideò inutiles
4092. & quasi pro nihilo,
4093. ac sine meritis reputandi,
4094. quia debitis tantum
exsoluendis contenti
4095. nihil ex gratia
superaddidimus.
4096. De quibus quidem gratis
superaddendis ipse
quoque Dominus alibi
parabolicè loquens ait:
4097. Sed & si quid
supererogaueris, ego cùm
rediero reddam tibi.
4098. Quod quidem hoc
tempore multi
Monasticæ religionis
temerarij professores,
4099. si diligentiùs attenderent,
4100. & in quam professionem
iurarent antea
prouiderent,
4101. atque ipsum Regulae
tenorem studiose
perscrutarentur:
4102. minus per ignorantiam
offenderent, & per
negligentiam peccarent.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4103. But now that almost 4103. Nunc verò indiscretè
altogether running omnes ferè pariter
indiscriminately to ad Monasticam
monastic conversation conuersationem
[conversion], [conuersionem] currents
inordinately received, inordinatè suscepti
4104. live more inordinately, 4104. inordinatiùs viuunt,
4105. yet they profess with 4105. & eadem facilitate
readiness a Rule they qua ignotam Regulam
ignore, despising it and profitentur, eam
setting up as law the contemnentes,
customs they want. consuetudines quas
volunt pro lege statuunt.
4106. It is our duty therefore 4106. Prouidendum itaque
to give heed that the nobis est, ne id oneris
women might not take feminæ præsumamus
this burden for granted
4107. under which we see 4107. in quo viros ferè iam
almost all men succumb vniuersos succumbere
or rather abandon. videamus, imò &
deficere.
4108. We observe that the 4108. Senuisse iam
world has already grown mundum conspicimus,
old and the human race hominésque ipsos
itself,
4109. along with everything 4109. cum cæteris, quæ mundi
else that makes the sunt,
world,
4110. has lost the pristine vigor 4110. pristinum naturæ
of nature, vigorem amisisse,
4111. and, in the words of 4111. & iuxta illud Veritatis,
Truth, charity168 itself has ipsam charitatem non
grown cold, among not tam multorum quàm
many but most men. ferè omnium refriguisse.
385
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4112. And so at present, as you 4112. Vt iam videlicet pro 4124. For the other who hastens 4124. Cæterum ad perfectionem
see, written with regard qualitate hominum ipsas to the perfection of the conuersationis qui festinat,
to men, taking into propter homines scriptas Monastic life,
account their quality, 4125. there are the doctrines of the 4125. sunt doctrinæ sanctorum
4113. or to change 4113. vel mutari, holy Fathers, Patrum,
4114. or to temper would be 4114. vel temperari necesse sit 4126. the observance of which may 4126. quarum obseruatio perducat
necessary, lead a man to the summit of hominem ad celsitudinem
4115. the Rules. 4115. Regulas. perfection. perfectionis.
4116. Blessed Benedict, also 4116. Cuius quidem discretionis 4127. Likewise: Therefore, whoever 4127. Item: Quisquis ergo ad
himself not unmindful [[prudentiæ]] ipse quoq; you are, who hastens toward cœlestem patriam festinas,
of his discretion beatus non immemor the heavenly country,
[[prudence]] Benedictus 4128. this minimal Rule to begin 4128. hanc minimam inchoationis
4117. admits in his Monastic 4117. ita se Monasticae with, Regulam
discretion to temper the discretionis rigorem 4129. perfect it with Christ’s help, 4129. adiuuante Christo perfice,
rigor temperasse fatetur, 4130. and then you will finally 4130. & tunc demum ad maiora
4118. of the Rule set out 4118. vt descriptam à se —God protecting you— doctrinæ uirtutumque
by himself, so that Regulam comparatione reach the summits of culmina Deo protegente
compared to the priorum institutorum instruction and virtues. peruenies.
previous he instituted, 4131. When we read that (as 4131. Qui, (vt ipse ait)
4119. it did not merit to be 4119. non nisi quamdam himself says) the holy cùm legamus olim
considered more than honestatis institutionem, Fathers once used to sanctos Patres uno die
some disposition to complete the Psalter in a Psalterium explere
integrity, single day, solere,
4120. and a certain starting 4120. & quandam 4132. he has tempered 4132. ita psalmodiam tepidis
point to the profession, conuersationis the recitation of the temperauit, vt in ipsa
saying: inchoationem reputet, Psalms for the tepid, per Hebdomadam
dicens: distributing them over a distributione
4121. We have written down this 4121. Regulam autem hanc week; Psalmorum,
Rule also in order that descripsimus, vt hanc 4133. Monks may have been 4133. minore ipsorum numero
observing it more or less obseruantes aliquatenus [would have been] Monachi quam Clerici
4122. we may prove to have either 4122. vel honestatem morum content with a smaller contenti sint [essent].
a honest way of life number of them than
4123. or the beginning of a 4123. aut initium conuersationis the Clerics.
Monastic life. nos demonstremus habere.

386 387
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4134. Likewise, what is so 4134. Quid etiam tam religioni 4146. if not to those who linger 4146. nonne his qui morantur in
contrary to Monastic quietiq; Monasticæ drinking and apply to empty vino & student calicibus
practice of religion and contrarium est, glasses? epotandis?
peace 4147. You may not look to the 4147. Ne intuearis vinum quando
4135. than what provides so 4135. quam quod luxuriæ wine when it takes a golden flauescit, cùm splenduerit
much aliment for lust fomentum maximè color, when it will have in vitro color eius.
præstat shined its color in the glass.
4136. and excites tumult, 4136. & tumultus excitat, 4148. It slips smoothly, but in the 4148. Ingreditur blandè, sed
4137. and at the same time 4137. atque ipsam Dei in nobis youngest it shall bite, like a in nouissimo mordebit vt
deletes the very image of imaginem, serpent coluber,
God in us, 4149. and diffuse its venom like 4149. & sicut regulus venena
4138. that is the reason 4138. qua præstamus cæteris, basilisk. diffundet.
whereby we rose above id est rationem delet? 4150. Your eyes will see alien girls 4150. Oculi tui videbunt extraneas,
the others? 4151. and your heart will speak 4151. & cor tuum loquetur
4139. That thing is wine 4139. Hoc autem vinum est, wrong things. peruersa.
4140. which the Scripture 4140. quod supra omnia victui 4152. And you will be like sleeping 4152. Et eris sicut dormiens in
pertinently asserts above pertinentia plurimum in the middle of the sea, medio mari,
all victuals the most Scriptura damnosum 4153. and like a drowsy 4153. & quasi sopitus gubernator
harmful asserit, helmsman, rudder lost: amisso clauo:
4141. and warns us to be on 4141. & caueri admonet. 4154. and you will say: they have 4154. & dices: Verberauerunt me,
guard. lashed me but I did not sed non dolui:
4142. And in the Proverbs, 4142. De quo & maximus ille experience pain:
the greatest of wise men sapientum in Prouerbiis 4155. they have dragged me by 4155. traxerunt me, & ego non
reminds, saying: meminit, dicens: force, yet I’ve felt nothing. sensi.
4143. Wine is a lustful thing 4143. Luxuriosa res vinum & 4156. When will I come alive and 4156. Quando euigilabo, &
yet inebriety, the source of tumultuosa ebrietas. find wine again? rursus vina reperiam?
disorder. 4157. The same: Do not, O 4157. Item: Noli regibus, ô
4144. Anyone who is delighted by 4144. Quicumque his delectatur, Lemuel, do not give wine to Lamuel, noli regibus dare
it, will not be wise: non erit sapiens: kings; for, there is no secret vinum; quia nullum
4145. woe to whom, woe to one’s 4145. cui ve, cuius patri ve, cui where inebriety reins; secretum est ubi regnat
father; to whom quarrels, rixæ, cui foueæ, cui sine ebrietas,
to whom traps? To whom causa vulnera, cui suffusio 4158. truly, may they drink by 4158. ne forte bibant &
wounds without cause, to oculorum? chance, lawsuits may be set obliuiscantur iudiciorum,
whom bloodshot eyes? aside,

388 389
 ABEL ARD AND HELOISE
4159. and they may change the
plea of the sons of the poor.
4160. And in Ecclesiasticus it is
written;
4161. Wine and women make
wise men apostatize, and
throw sagacious men into
opprobrium.
4162. Jerome himself also,
writing to Nepotian
upon the life of the
clergy,
4163. and apparently greatly
indignant
4164. that the priests of the
law, abstaining from
anything that could
inebriate,
4165. may surpass ours in that
abstinence;
4166. anyway, he says: do not
exhale a smell of wine,
4167. lest you hear that from the
philosopher:
4168. this is not offering a kiss,
but pass the cup to someone
after having drunk.
4169. On one side, the Apostle
condemns priests
addicted to wine,
4170. on the other, the old law
forbids it.
4171. Those who serve the altar,
4172. may not drink wine nor
strong liquor.
390
4159. & mutent causam filiorum
pauperis.
4160. Et in Ecclesiastico
scriptum est;
4161. Vinum & mulieres
apostatare faciunt sapientes,
& arguunt sensatos.
4162. Ipse quoque Hieronymus
ad Nepotianum scribens
de vita Clericorum,
4163. & quasi grauiter
indignans
4164. quòd sacerdotes legis ab
omni, quod inebriare
potest,
4165. abstinentes, nostros in
hac abstinentia superent:
4166. Nequaquam, inquit,
vinum redoleas,
4167. ne audias illud Philosophi:
4168. Hoc non est osculum
porrigere, sed vinum
propinare.
4169. Vinolentos sacerdotes &
Apostolus damnat,
4170. & lex vetus prohibet.
4171. Qui altario deseruiunt,
4172. vinum & siceram non
bibant.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4173. “Sicera” (cider) in the
language of the Hebrews
is named any drink
which can intoxicate,
4174. produced by
fermentation, whether
4175. from apple juice, or from
honey-comb distilled in
syrup,
4176. and potion of herbs
or fruit of date palms
pressed in liquor, and
water thickened by
filtration of decocted
fruits.
4177. Whatever intoxicates,
and upsets mental
balance, avoid it as you
would wine.
4178. Lo, what is forbidden for
the delights of Kings, is
thoroughly denied to
priests,
4179. then it is clearly more
perilous than any food.
4180. Nevertheless, even so
spiritual a man like
blessed Benedict himself
is constrained to indulge
the Monks, somewhat as
a concession to his time.
4181. Albeit, he said, we read
that wine is absolutely not a
drink for Monks:
4182. yet because nowadays
391
4173. Sicera Hebræo sermone
omnis potio nuncupatur
quæ inebriare potest,
4174. siue illa quæ fermento
conficitur,
4175. siue pomorum succo,
aut faui decoquitur in
dulcedinem,
4176. & herbarum potionem,
aut palmarum fructus
exprimuntur in
liquorem, coctisque
frugibus aqua pinguior
colatur.
4177. Quicquid inebriat, &
statum mentis euertit,
fuge similiter vt vinum.
4178. Ecce quod Regum delitijs
interdicitur, sacerdotibus
penitus denegatur,
4179. & cibis omnibus
periculosius esse constat.
4180. Ipse tamen tam spiritalis
vir beatus Benedictus
dispensatione quadam
præsentis ætatis
indulgere Monachis
cogitur.
4181. Licet, inquit, legamus
vinum Monachorum
omnino non esse:
4182. sed quia nostris temporibus
 ABEL ARD AND HELOISE
4183. Monks cannot be persuaded
of this, etc.
4184. He had read,
4185. if I am not mistaken,
4186. what is written in these
words in the Lives of the
Fathers:
4187. It has been reported to Abbot
Pastor about a certain
Monk, because he did not
drink wine;
4188. to them he said that indeed
wine is absolutely not for
Monks.
4189. Moreover elsewhere:
sometime, there is a
celebration of Masses on the
Mount of Abbott Antony,
4190. and there a jar of wine is
found.
4191. And one of the elders
pouring out a little cup in
a chalice carried it to the
Abbot Sisoi; and gave it
him.
4192. And he drank once, and a
second time he accepted and
he drank.
4193. Brought before him for
a third time. He did not
accept, saying:
4194. Calm, brother, is it that you
don’t know that it is Satan?
392
4183. hoc Monachis persuaderi
non potest, etc.
4184. Legerat,
4185. ni fallor,
4186. quod in vitis Patrum
scriptum est his verbis:
4187. Narrauerunt quidam
Abbati pastori de quodam
Monacho, quia non bibebat
vinum,
4188. & dixit eis quia vinum
Monachorum omninò non
est.
4189. Item post aliqua; facta
est aliquando celebratio
Missarum in monte Abbatis
Antonij,
4190. & inuentum est ibi cenidum
vini.
4191. Et extollens vnus de senibus
paruum vas calicem
portauit ad Abbatem Sisoi;
& dedit ei.
4192. Et bibit semel, & secundo,
& accepit & bibit.
4193. Obtulit ei & tertiò. Sed non
accepit, dicens:
4194. Quiesce frater, an nescis
quia est Sathanas?
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4195. And more about the
Abbot Sisoi: Therefore,
Abraham said to his
disciples:
4196. If it happens on the Sabbath
and the Lord’s day at
Church, and he’ll drink
three chalices, is it not
much?
4197. The old man said: if
it would not be Satan, it
would not be much.
4198. I ask myself where
meat has ever been
condemned by God and
forbidden to Monks?
4199. Look, I beg you, and
consider by what a
necessity he tempered
the Rule in this too,
which is more dangerous
for Monks, and he knew
it should not be for them.
4200. Because, figure thee
well, in his times already,
abstinence of this could
not be persuaded to his
Monks.
4201. If only, in our time also,
the same dispensation
would be done in those
things
393
4195. Et iterum de Abbate
Sisoi: Dicit ergo Abraham
discipulis eius:
4196. Si occurritur in Sabbatho
& dominica ad Ecclesiam,
& biberit tres calices, ne
multum est?
4197. Et dixit senex: Si non
esset Sathanas, non esset
multum.
4198. Vbi unquam, quæso,
carnes à Deo damnatæ
sunt vel monachis
interdictæ?
4199. Vide, obsecro & attende
qua necessitate Regulam
temperet in eo etiam
quod periculosius est
Monachis, & quod
eorum non esse nouerit.
4200. Quia videlicet huius
abstinentia temporibus
suis Monachis iam
persuaderi non poterat.
4201. Vtinam eadem
dispensatione & in hoc
tempore ageretur,
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4202. and that, why not, in
things called indifferent,
being half good and half
bad,
4203. such a tempering would
be done; so that what
could already not be
persuaded,
4204. the profession would not
require.
4205. All things belonging to
details being conceded
without scandal,
4206. it would be enough to
prohibit only sins;
4207. likewise food as well
as clothing could be
distributed
4208. so that the cheapest
might be bought and
managed,
4209. and for everything
necessity and not
superfluity would be
considered.
4210. Actually, what does not
prepare us for the reign
of God is not a major
concern,
4211. the same for what
commends us minimally
to God.
4212. Truly, these are all things
executed outward,
4202. vt videlicet in his, quæ 4213. equally common to the
media boni et mali atque damned just as to the
indifferentia dicuntur, dismissed [[the elected,]]
4214. equally to the hypocrites
4203. tale temperamentum or the religious.
fieret; vt quod iam 4215. Nothing for sure
persuaderi non valet distinguishes Jews from
Christians so much
4204. professio non exigeret, 4216. as the separation
between exterior and
4205. medijsque omnibus sine interior acts,
scandalo concessis, 4217. especially since charity
alone separates sons of
4206. sola interdici peccata God from sons of the
sufficeret; devil,
4207. & sic quoque in cibis 4218. what the Apostle calls
sicut in vestimentis plenitude of the law
dispensaretur, 4219. and the end of precept.
4208. vt quod vilius comparari
posset, ministraretur, 4220. For this reason, the
same, directly reducing
4209. & per omnia necessitati, this glory of works
non superfluitati, 4221. and preferring the
consuleretur. justice of faith, said
addressing the Jewry:
4210. Non enim magnopere 4222. Where is your glorification? 4222. Vbi est gloriatio tua?
sunt curanda quæ 4223. It is excluded.
nos regno Dei non 4224. From which law?
præparant, 4225. By works?
4211. vel quæ nos minimè Deo 4226. No, but through the law of 4226. Non, sed per legem fidei.
commendant. faith.
4227. We mean in fact that
4212. Hæc verò sunt omnia humankind is justified by
quæ exteriùs geruntur, faith without the works of
law.
4213. & æquè reprobis vt
deiectis [[electis]],
4214. æquè hypocritis vt
religiosis communia sunt.
4215. Nihil quippe inter
Iudaeos & Christianos ita
separat
4216. sicut exteriorum operum
& interiorum discretio,
4217. præsertim cum inter
filios Dei & Diaboli sola
charitas discernat,
4218. quam plenitudinem legis
4219. & finem præcepti
Apostolus vocat.
4220. Vnde & ipse hanc
operum gloriam prorsus
extenuans,
4221. vt fidei præferat
iustitiam, Iudæam
alloquens dicit,
4223. exclusa est.
4224. Per quam legem?
4225. factorum?
4227. Arbitramur enim hominem
iustificari per fidem sine
operibus Legis.

394 395
 ABEL ARD AND HELOISE
4228. Again: If Abraham is
justified by works, he might
have pride,
4229. but not before God.
4230. What does Scripture say?
4231. Abraham has believed in
God, and this is counted
unto him for justice.
4232. And in return, To him, he
said, who has no work, but
still believing in God who
justifies the impious,
4233. his faith will be imputed
into justice according to the
proposal of God’s grace.
4234. The same Apostle also
allowing Christians to
eat all kinds of food,
4235. and distinguishing from
these those that justify:
4236. The reign of God, he
said, is neither eating nor
drinking,
4237. but justice and peace, and
joy in the holy Ghost.
4238. It is true that all things
are clean,
4239. but the evil is in the man
who eats for scandal.
4240. It is good not to eat
meat,
4241. and not to drink wine,
396
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4228. Item: Si enim Abraham ex 4242. and to undertake
operibus iustificatus est, nothing by which
habet gloriam, your brother could be
4229. sed non apud Deum. offended or scandalized
4230. Quid enim dicit Scriptura? or weakened.
4231. Credidit Abraham Deo, 4243. In this passage the
& reputatum est ei ad question is not to
iustitiam. prohibit any eating of
4232. Et rursum, Ei, inquit, food,
qui non operatur, credenti 4244. but the offence of the
autem in Deum qui eating:
iustificat impium, 4245. because, as you see,
4233. deputatur fides eius certain converted Jews
ad iustitiam secundum have been scandalized
propositum gratiæ Dei. 4246. when they saw also
4234. Idem etiam omnium things being eaten that
ciborum esum law had forbidden.
Christianis indulgens, 4247. But such a scandal,
4235. & ab his ea quæ Peter,
iustificant distinguens: 4248. also an Apostle, anxious
4236. Non est, inquit, regnum to avoid it, is severely
Dei esca & potus, reprimanded
4249. and wholesomely
4237. sed iustitia & pax, & corrected.
gaudium in Spiritu sancto. 4250. As, writing to the
4238. Omnia quidem munda Galatians Paul himself
sunt, reminds us
4239. sed malum est homini 4251. who, writing again to the
qui per offendiculum Corinthians:
manducat. 4252. Indeed what we eat does not
4240. Bonum est non commend us to God.
manducare carnem, 4253. And again, Eat
4241. & non bibere vinum, 4254. everything listed on the
butcher’s stall.
397
4242. neque in quo frater
tuus offendatur, aut
scandalizetur, aut
infirmetur.
4243. Non enim hoc loco
vlla cibi comestio
interdicitur,
4244. sed comestionis offensio:
4245. qua videlicet quidam
ex conuersis Iudæis
scandalizabantur,
4246. cùm viderent ea
quoq; comedi quæ lex
interdixerat.
4247. Quod quidem
scandalum Apostolus
4248. etiam Petrus cupiens
evitare grauiter ab ipso
est obiurgatus,
4249. & salubriter correctus.
4250. Sicut ipsemet Paulus
ad Galatas scribens
commemorat.
4251. Qui rursus Corinthijs
scribens,
4252. Esca autem nos non
commendat Deo.
4253. Et rursum, Omne
4254. quod in macello vænit
manducate.
 ABEL ARD AND HELOISE
4255. The earth and its plenitude
belong to the Lord.
4256. And to the Colossians:
4257. Nobody therefore shall
judge you in eating or in
drinking.
4258. And after that,
4259. If you are dead with Christ
from the elements of this
world,
4260. why do you behave as if
you were still living in the
world?
4261. You shall not touch,
4262. neither taste,
4263. nor put your hands on the
other;
4264. all these things are but ruin
by their use
4265. following the precept and the
theories of mankind.
4266. He calls elements of this
world
4267. the first rudiments of the
law dealing with carnal
observances,
4268. in the learning of which,
as you guess,
4269. almost as in acquiring
the elements of alphabet,
4270. the world, that is first a
still carnal people, was
practicing.
398
4255. Domini est terra &
plenitudo eius.
4256. Et ad Colossenses:
4257. Nemo ergovos iudicet in cibo
aut in potu.
4258. Et post aliqua,
4259. Si mortui estis cum Christo
ab elementis huius mundi,
4260. quid ad huc tanquamh
viuentes in mundo
decernitis?
4261. Ne tetigeritis
4262. neque gustaueritis,
4263. neque contrectaueritis,
4264. quae sunt omnia in interitu
ipso usu
4265. secundum præceptum &
doctrinas hominum.
4266. Elementa huius mundi
vocat
4267. prima legis rudimenta
secundum carnales
obseruantias,
4268. in quarum videlicet
doctrina,
4269. quasi in addiscendis
literalibus elementis
4270. primò se mundus, id est,
carnalis adhuc populus
exercebat.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4271. From these elements 4271. Ab his quidem elementis,
precisely, I mean the id est, carnalibus
carnal observances, both obseruantijs tam Christi
Christ
4272. and his own are dead; 4272. quàm sui, mortui sunt;
4273. as they owe them 4273. cùm nihil his debeant,
nothing,
4274. no longer living in this 4274. iam non in hoc mundo
world, viuentes,
4275. that is, among carnal 4275. hoc est, inter carnales
beings, turning the figuris intendentes, &
attention and judging decernentes,
according to shapes.
4276. That is to say 4276. id est distinguentes
distinguishing here one quosdam cibos vel
kind of food, there one quaslibet res ab alijs;
among other things, and atque ita dicentes:
therefore saying:
4277. Do not touch this or that 4277. Ne tetigeritis hæc vel illa.
one.
4278. These things, no doubt, 4278. Quæ scilicet tacta, vel
touched, or tasted or gustata, vel contrectata,
handled,
4279. the Apostle says, 4279. inquit Apostolus,
4280. are for the ruin of the 4280. sunt in interitu animæ
soul by their very use, ipso suo vsu,
4281. when, you will admit, 4281. quo videlicet ipsis
themselves
4282. we also use for some 4282. ad aliquam etiam vtimur
humility [utility and, in humilitatem [vtilitatem
other Codex, vileness]; & in al. Cod. vilitatem]:
according, he said, secundum, inquam,
4283. to human precepts and 4283. præceptum & doctrinas
doctrines, hominum,
399
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4284. that is to say of those 4284. id est carnalium 4297. because, in most recent times 4297. quia in nouissimis
who are flesh some will depart temporibus discedent
4285. and understand the Law 4285. & legem carnaliter quidam
carnally, intelligentium, 4298. from faith and listen to 4298. à fide, attendentes spiritibus
4286. rather than in that of 4286. potius quàm Christi vel spirits of error erroris,
Christ or his own. suorum. 4299. and doctrines of demons 4299. & doctrinis dæmoniorum
4287. This naturally, when 4287. Hic enim cùm who, speaking in hypocrisy, in hypocrisi loquentium,
4288. he would appoint 4288. ad prædicandum ipsos lying, mendacium,
his own Apostles to destinaret Apostolos, 4300. prohibiting marriage, 4300. prohibentium nubere,
preaching, 4301. wanting to abstain from 4301. abstinere à cibis
4289. where they themselves 4289. vbi magis ipsi ab food
had to be more cautious omnibus scandalis 4302. that God created to be 4302. quos Deus creauit, ad
of any scandal, prouidendum erat, utilized in thanksgiving by percipiendum cum
4290. he allowed them however 4290. omnium tamen ciborum the faithful gratiarum actione fidelibus,
to eat any kind of food, esum eis ita indulsit, 4303. on the one hand, by those 4303. & his qui cognouerunt
4291. in order that wherever 4291. vt apud quoscumque who have known the truth, veritatem;
they might be shown suscipiantur hospitio, 4304. for every creation of God is 4304. quia omnis creatura Dei
hospitality good. bona
4292. they could live like 4292. ita sicut illi victitent, 4305. On the other, nothing has 4305. & nihil reijciendum quod
their hosts, eating and edentes scilicet & to be rejected of what should cum gratiarum actione
drinking, of course, what bibentes quæ apud illos be received in thanksgiving. percipitur.
was by them. sunt. 4306. It is sanctified indeed by the 4306. Sanctificatur enim per
4293. From this, those surely 4293. Ab hoc profectò word of God, but also by verbum Dei & orationem.
would have departed Dominica suaque prayer.
from the Lord and his disciplina illos recessuros 4307. Proposing this to the 4307. Hæc proponens fratribus,
discipline brothers,
4294. as already Paul himself 4294. ipse iam Paulus per 4308. you will be a good minister 4308. bonus eris minister Christi
foresaw guided by the spiritum prouidebat. of Jesus Christ, Iesu,
spirit. 4309. bred, on one hand, by 4309. & enutritus verbis Dei
4295. About those he wrote to 4295. De quibus ad the words of God; on the & bonæ doctrinæ quam
Timothy, saying: Timotheum scribit other, by the good doctrine assecutus es.
dicens, that you are about to
4296. the Spirit also expressly 4296. Spiritus autem manifestè overtake.
spoke dicit,

400 401
 ABEL ARD AND HELOISE
4310. Finally who would not
prefer John and his
disciples in excessive
abstinence
4311. macerating themselves,
to Christ and his
disciples in religion,
4312. if he might consider
the external exhibition
of abstinence with
the bodily eye [[if he
might trust only the
appearances of exterior
things, in those fasts of
the Baptist?]]
4313. In this respect also John’s
disciples themselves
murmured against Christ
and his own,
4314. apparently still following
Judaizantes in outward
things,
4315. and asked the Lord
himself, saying:
4316. Why are we and the
Pharisees frequently fasting?
However, your disciples do
not fast?
4317. What, carefully
reflecting, Blessed
Augustine may highlight
distinguishing
402
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4310. Quis denique Ioannem 4318. on the one hand, what
eiusque discipulos virtue and, on the other,
abstinentia nimia what exhibition of virtue
is.
4311. se macerantes ipsi 4319. Thus he considers things
Christo eiusque done outwardly
discipulis in religione 4320. as works that add
non præferat, nothing to merits.
4312. si corporalem oculum 4321. He obviously says so in
ad exterioris abstinentiæ the Book, On the Good of
intendat exhibitionem? Marriage:
[[si exteriori rerum 4322. Continence is a virtue not of
formae, si jejuniis the body, but of the soul.
illis Baptistae solùm 4323. But, sometimes, the virtues
confidat.]] of the mind manifest
themselves also in the body
4313. De quo etiam ipsi [[in acts,]]
discipuli Ioannis 4324. sometimes, as a habit [[they
aduersus Christum & are not apparent,]]
suos murmurantes, 4325. as the virtue of the Martyrs
4314. tanquam adhuc in has appeared in enduring
exterioribus Iudaizantes, sufferings.
4326. Likewise: In Job indeed
4315. ipsum interrogauerunt patience already was
Dominum, dicentes: 4327. which the Lord had known
4316. Quare nos & Pharisæi 4328. and of whom he gave
ieiunamus frequenter, testimony
discipuli autem tui non 4329. but he made it known to
ieiunant? mankind by the test of
4317. Quod diligenter temptation.
attendans [[attendens]] 4330. The same: Truly, in order
beatus Augustinus, to understand more clearly
how virtue may be in habit,
4331. even if it is not in works,
403
4318. & quid inter virtutem
& virtutis exhibitionem
referat attendens
[[distinguens]],
4319. ita quæ fiunt exteriùs
pensat,
4320. vt nihil meritis
superaddant opera.
4321. Ait quippè sic in Libro
de bono conjugali:
4322. Continentia, non corporis,
sed animæ virtus est.
4323. Virtutes autem animi
aliquando in corpore [[in
opere]] manifestantur,
4324. aliquando in habitu
[[latent]]:
4325. sicut Martyrum virtus
apparuit in tolerando
passiones.
4326. Item: Iam enim erat in Iob
patientia,
4327. quam nouerat Dominus
4328. & cui testimonium
perhibebat,
4329. sed hominibus innotuit
tentationis examine.
4330. Item: Verum vt apertiùs
intelligatur quomodo sit
virtus in habitu,
4331. etiam si non sit in opere,
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4332. I will give an example no 4332. loquor de exemplo de 4345. and manifest itself in works 4345. in opere autem pro rerum
one of the Catholics should quo nullus dubitat according to things and ac temporum opportunitate
doubt. Catholicorum. circumstances of the times, manifestari,
4333. That Lord Jesus might have 4333. Dominus Iesus quod in 4346. as the virtue of patience of 4346. sicut virtus patientiæ
been hungry and thirsty in veritate carnis esurierit, & the holy martyrs. sanctorum Martyrum
the reality of the flesh sitierit, 4347. Therefore, as the merit 4347. Quocirca sicut non est
4334. and had eaten and drunk, 4334. & manducauerit, & of patience in Peter, who impar meritum patientiæ
biberit, suffered martyrdom, is in Petro, qui passus est,
4335. nobody of those faithful to 4335. nullus ambigit eorum qui ex not inferior to
his Gospel are in doubt. eius Euangelio fideles sunt. 4348. that of John who did not 4348. & in Ioanne qui passus
4336. Consequently, eating and 4336. Num igitur non erat in illo suffer it, non est:
drinking, the virtue of continentiæ virtus à cibo & 4349. so the merit of 4349. sic non est impar
continence was not in him potu, continence is not inferior meritum continentiæ in
4337. as much as it was in John 4337. quanta erat in Ioanne by John Ioanne,
the Baptist? Baptista? 4350. who has no experience 4350. qui nullas expertus est
4338. When John came, neither 4338. Venit enim Ioannes non in marriage, nuptias,
eating nor drinking, they manducans & bibens, & 4351. neither by Abraham who 4351. & in Abraham, qui filios
said: dixerunt: engendered sons. generauit.
4339. he has the Demon. 4339. Dæmonium habet. 4352. Whether the celibacy of 4352. Et illius enim cælibatus,
4340. Came the Son of man, 4340. Venit Filius hominis the former
eating and drinking, manducans & bibens, 4353. or the marriage of the 4353. & illius connubium pro
4341. and they said: Here is 4341. & dixerunt: Ecce homo latter, in accordance distributione temporum
the gluttonous man and vorax & potator vini, of their times, have Christo militauerunt.
winebibber, militated for Christ.
4342. friend of the Publicans and 4342. amicus publicanorum & 4354. But John had also 4354. Sed continentiam
sinners. peccatorum. continence in the works, Ioannes & in opere,
4343. Likewise. Then, he 4343. Item. Deinde ibi subiecit 4355. Abraham certainly only 4355. Abraham vero in solo
submitted what he would cùm de Ioanne ac de se in habit. habitu habebat.
have said there about John illa dixisset: Iustificata est 4356. At that time, following 4356. Illo itaque tempore cùm
and himself: Justified is sapientia à filijs suis, the days of the & lex dies Patriarcharum
wisdom by his sons Patriarchs, as a result of subsequens maledictum
4344. who perceive that the virtue 4344. qui virtutem continentiæ the law that cursed dixit,
of continence should always vident in habitu animi 4357. those who could not 4357. qui non excitaret semen
be a habit of the mind: semper esse debere: raise semen in Israel: in Israel:

404 405
 ABEL ARD AND HELOISE
4358. and he also who could,
but did not bring forth,
4359. nevertheless he had it.
4360. After that came the
plenitude of time, and it
could be said: he who is
able to understand, let him
understand;
4361. who might have, let him act;
who would not act, should
not lie pretending he has.
4362. Out of these works,
clear as crystal, it may be
gathered
4363. that before God virtues
alone obtain merit,
4364. and whosoever are equal
in virtue,
4365. no matter how different
may be his work,
4366. has equal merit before
Him.
4367. Hence, whosoever is a
true Christian
4368. is entirely occupied
about his inner man, so
that of course he may
adorn it with virtues and
clean it from vices;
4369. for external things
4370. they may show no or
little concern.
406
4358. & qui poterat non
promebat,
4359. sed tamen habebat.
4360. Ex quo autem venit
plenitudo temporis vt
diceretur, qui potest capere
capiat;
4361. qui habet, operetur; qui
operari noluerit, non se
habere mentiatur.
4362. Ex his liquidè verbis
colligitur
4363. solas apud Deum merita
virtutes obtinere,
4364. & quicumq; virtutibus
pares sunt
4365. quantumcumque distent
operibus,
4366. æqualiter ab ipso
promereri.
4367. Vndè quicumque sunt
verè Christiani,
4368. sic toti circa interiorem
hominem sunt occupati,
vt eum scilicet virtutibus
ornent & vitijs mundent:
4369. vt de exteriori nullam
4370. vel minimam assumant
curam.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4371. Now we read that the
Apostles would have
behaved themselves
boorishly [[rustically]] or
even dishonestly
4372. even when in the
company of the Lord,
4373. as if they would be
forgetful of any respect
and honor,
4374. when walking through
cornfields they would
pluck off the spikes,
4375. and would not blush to
strip and eat the grain in
the way children do.
4376. Nor would they also be
mindful about washing
their hands before
forthcoming food.
4377. When some persons
accused them of nearing
uncleanness, the Lord
excused them:
4378. Eating without washing
hands, he says, is not what
defiles a human being
being.
4379. Here and right away he
added generalizing [[in
general]] that the soul
may not be defiled by
any external events,
4380. but by these that so
much proceed from the
heart,
407
4371. Vnde & ipsos legimus
Apostolos ita rusticanè
[[rusticiter]] & velut
inhonestè
4372. in ipso etiam Domini
comitatu se habuisse,
4373. vt velut omnis reuerentiæ
atque honestatis obliti,
4374. cùm per sata transirent
spicas vellere,
4375. fabricare, & comedere
more puerorum non
erubescerent.
4376. Nec de ipsa etiam
manuum ablutione, cùm
cibos essent accepturi,
sollicitos esse.
4377. Qui cùm a nonnullis
quasi de immunditia
arguerentur, eos
Dominus excusans:
4378. Non lotis, inquit, manibus
manducare non coinquinat
hominum [[hominem]].
4379. Vbi & statim generaliter
[[generatim] adiecit,
ex nullis exterioribus
animam inquinari:
4380. sed ex his tantùm quæ
de corde prodeunt,
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4381. that are, he says, wicked 4381. quæ sunt, inquit, 4393. or when a judge is 4393. vel per iustitiam coactus
thoughts, adulteries, ogitationes, adulteria, compelled in justice to iudex interficere reum.
homicides, and so on. homicidia, etc. kill a criminal.169
4382. It is a fact that if the 4382. Nisi enim priùs praua 4394. Certainly, every homicide 4394. Omnis quippe homicida
mind would not first be voluntate animus (as it is written) has no (sicut scriptum est) non
corrupted by a perverted corrumpatur, part in God’s kingdom. habet partem in regno Dei.
will, 4395. Therefore, it is not how 4395. Non itaque magnopere
4383. sin could not be, 4383. peccatum esse non vehemently things are quæ fiunt,
poterit done
4384. no matter what may be 4384. quicquid exteriùs agatur 4396. but in what state of mind 4396. sed quo animo fiant
done to the body from in corpore. they are done, that we pensandum est,
outside. must consider
4385. Whence, he was then 4385. Vnde & benè ipsa 4397. if we study how to please 4397. si illi placere studemus,
right to say also that even quoque adulteria siue Him
adulteries or murders homicidia 4398. who “tests the heart and 4398. qui cordis & renum
4386. proceed from the heart, 4386. ex corde procedere dicit, the reins”, probator est,
4387. that could be 4387. quæ & sine tactu 4499. and sees in hidden 4399. & in abscondito videt,
perpetrated without [contactu] corporum places,
touch [contact] of the perpetrantur, 4400. who will judge the 4400. qui iudicabit occulta
bodies. hidden acts of men, hominum.
4388. In the same way he also 4388. iuxta illud: Qui 4401. as Paul says, according to 4401. Paulus inquit, secundum
said: Who would look at a viderit mulierem ad my Gospel, Euangelium meum,
woman lusting after her, concupiscendam eam, 4402. that is in accord with 4402. hoc est secundum meæ
4389. has already committed 4389. iam mœchatus est eam in the doctrine of my prædicationis doctrinam.
adultery in his heart. corde suo. predication.
4390. And, Whoever hates his 4390. Et, Omnis qui odit fratrem 4403. Hence thus the widow’s 4403. Vnde & modica viduæ
brother, is a murderer. suum, homicida est. small offering oblatio,
4391. Whereas they are least 4391. Et tactis vel læsis 4404. of two mites, that is 4404. quæ fuit duo minuta, id
perpetrated, even corporibus minimè est
though bodies have been peraguntur, 4405. a farthing [[two tiny 4405. quadrans [[duæ tresses]],
touched or wounded, coins]] is preferred to all omnium diuitum
4392. when, namely, a woman 4392. quando videlicet per rich
is overpowered by violentiam opprimitur 4406. lavish offerings by Him 4406. oblationibus copiosis
violence, aliqua, to whom it is said: prælata est ab illo cui
dicitur:

408 409
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4407. You have no need of my 4407. Bonorum meorum non eges, 4419. added also about the 4419. de exercitio quoque
goods; training of the body, corporalis laboris
4408. To Him the oblation of 4408. Cui magis oblatio ex saying: adiunxit, dicens:
whom is offering offerente 4420. Keep yourself training also 4420. Exerce autem teipsum ad
4409. pleases more than what 4409. quam offerens placet ex to piety. In fact bodily pietatem. Nam corporalis
is offered, as it is written: oblatione, sicut scriptum exercise is just so useful. exercitatio admodum vtilis
est: est.
4410. The Lord considered Abel 4410. Respexit Dominus ad Abel, 4421. But piety is useful to 4421. Pietas autem ad omnia
first everything, utilis est,
4411. and then his gifts. 4411. & ad munera eius. 4422. containing the promises of 4422. promissionem habens vitæ
4412. So then, as you see, He 4412. Vt videlicet priùs life today and of the future quæ nunc est, & futuræ:
would foremost inspect deuotionem offerentis life:
the devotion of who is inspiceret, 4423. thus, a pious devotion 4423. quoniam pia mentis in
offering, of the mind toward God Deum deuotio, & hic ab
4413. and so from whom the 4413. & sic ex ipso [ipsa] might deserve from Himself, ipso meretur necessaria,
gift is offered will be donum oblatum gratum here on earth the necessary
appreciated. haberet. elements
4414. Indeed that devotion of 4414. Quæ quidem animi 4424. and perpetual goods in the 4424. & in futuro perpetua.
the mind deuotio future.
4415. is held by God, the 4415. tantò maior in Deo 4425. From these warnings 4425. Quibus quidem
higher, habetur, what else are we teaching documentis quid
4416. the lesser in outward 4416. quantò in exterioribus than what Christians aliud docemur quàm
matters know? Christianè sapere,
4417. we trust in what is done 4417. [[minus est animus 4426. On the one hand, 4426. & cum Iacob de
[[the less occupied the occupatus, et tanto like Jacob preparing domesticis animalibus
mind is, and the more humilius ei deseruimus, sustenance for the Father refectionem Patri
humbly we serve Him, ac magis debere from domestic animals, prouidere ?
the more we think of our cogitamus,]] quae fiant, 4427. and not like Esau take 4427. Non cum Esau de
duty to Him.]] minus confidimus. care of wild beasts of the siluestribus curam
4418. At this point, the 4418. Vnde & Apostolus post woods sumere,
Apostle, after writing communem ciborum 4428. and, on the other hand, 4428. & in exterioribus
to Timothy his plain indulgentiam, de qua, Judaizing in external Iudaizare?
indulgence concerning vt suprà meminimus, affairs?
food, as we mentioned Timotheo scribit, 4429. This is the place to cite 4429. Hinc & illud est
above, the Psalmist: Psalmistæ:

410 411
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4430. Thy vows, O God, are upon 4430. In me sunt Deus vota 4442. It is here that the 4442. Vnde & prædictus
me; I will render them in tua, quæ [quas] reddam foresaid Apostle, to those apostolus quosdam iam
praise unto thee. laudationes tibi. already converted to ad Christum conuersos,
4431. To which also could be 4431. Ad hoc quoque illud Christ,
added poetically this: adiunge Poeticum, 4443. but still estimating that 4443. sed adhuc opera legis
4432. Do not look for yourself 4432. Ne te quæsiueris extra. the works of the Law retineri censentes
outside yourself
yourself. should be conserved,
4433. There are many and even 4433. Multa sunt & 4444. vehemently rebuking, 4444. vehementer objurgans,
countless testimonies innumerabilia tam as in the Acts of the sicut in Actibus
from both secular and secularium quàm Apostles is written, says: Apostolorum scriptum
ecclesiastical Doctors, Ecclesiasticorum est, ait:
Doctorum testimonia, 4445. Men brothers, why are you 4445. Viri fratres, quid
4434. from whom we learn that 4434. quibus ea quæ sunt tempting God, imposing tentatis Deum imponere
those things which are exterius & [ex] a yoke on the neck of the jugum super ceruicem
called external [ex] and indifferentia vocantur, disciples discipulorum,
indifferent, 4446. that neither our fathers 4446. quod neque patres nostri
4435. have not to be cared for 4435. non magnoperè curanda 4447. nor we have been able to 4447. neque nos portare potuimus:
with much concern. esse docemur. bear:
4436. Otherwise, the works 4436. Alioquin legis opera, & 4448. but through the grace of 4448. sed per gratiam Domini
of the law and of its seruitutis eius, the Lord Jesus we believe to Iesu credimus saluari,
servitude, be saved, and in the same quemadmodum & illi ?
4437. the insupportable 4437. sicut ait Petrus, manner as them?
yoke, as Peter says, had importabile iugum 4449. And you, yourself, I beg 4449. Et tu ipse obsecro non
to be preferred to the Euangelicæ libertati you, not only of Christ, solum Christi,
evangelical liberty esset præferendum, 4450. but also of his Apostle 4450. verum etiam huius
4438. and to Christ’s sweet 4438. & suaui iugo Christi, & the imitator in discretion imitator Apostoli,
yoke and his light eius oneri leui. as well as by name, discretione sicut &
burden. nomine
4439. It is to this sweet yoke 4439. Ad quod quidem suaue 4451. you should moderate the 4451. sic operum præcepta
and light burden iugum & onus leue precepts of the works, moderare,
4440. that Christ himself in 4440. per semetipsum Christus 4452. so that they suit the weak 4452. vt infirmæ conuenit
person is inviting us: nos inuitans: nature naturæ,
4441. Come, he says, you who 4441. Venite, inquit, qui laboratis
labor and are charged. & onerati estis.

412 413
 ABEL ARD AND HELOISE
4453. in order that we be able
to assist most of the
time to the offices of the
divine praise.
4454. This is indeed the
sacrificial victim
4455. —all external sacrifices
having been rejected—
4456. which the Lord
commands when he says:
4457. If I shall be hungry, I
would not tell you!
4458. Mine is truly the earth’s
orbit and its fullness.
4459. Would it be that I shall
devour the flesh of bulls,
4460. or drink blood from
he-goats?
4461. Immolate to God a sacrifice
of praise,
4462. give back to the Most High
your vows, and invoke me
in time of tribulation.
4463. On one hand, I shall
deliver you, and, on the
other, you shall honor me.
4464. We do not say indeed
that we may so reject the
labor of bodily work,
4465. when necessity will have
requested,
414
4453. & vt diuinvæ laudis
plurimum vacare
possimus officijs.
4454. Quam quidem hostiam,
4455. exterioribus omnibus
sacrificijs reprobatis
4456. Dominus commendans
ait:
4457. Si esurireo[[esuriero]], non
dicam tibi:
4458. meus est enim orbis terræ
& plenitudo eius.
4459. Nunquid manducabo carnes
taurorum,
4460. aut sanguinem hircorum
potabo?
4461. Immola Deo sacrificium
laudis,
4462. & redde Altissimo vota
tua, & inuoca me in die
tribulationis,
4463. & eruam te, &
honorificabis me.
4464. Nec id quidem ita
loquimur, vt laborem
operum corporalium
respuamus,
4465. cùm necessitas
postulauerit.
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4466. but that we may not 4466. Sed ne ista magna
consider great those putemus quæ corpori
things which serve the seruiunt,
body,
4467. and hamper [[hinder]] 4467. & officij diuini
the celebration of the celebrationem
divine office. præpediunt [impediunt];
4468. Above all, since on 4468. præsertim cùm ex
Apostolic authority, authoritate Apostolica
4469. a special permission has 4469. id præcipuè deuotis
been granted to vowed indultum sit feminis,
women,
4470. for being sustained in 4470. vt alienæ procurationis
sustenance by foreign substententur officijs
support magis,
4471. instead of the resources 4471. quàm de opere proprij
of their own labor. laboris.
4472. Thereof Paul to Timothy: 4472. Vnde ad Timotheum
Paulus:
4473. If some faithful 4473. Si quis fidelis
4474. has widows, 4474. habet viduas,
4475. he may supply them, 4475. subministret illis,
4476. and not charge the Church 4476. & non grauetur Ecclesia,
4477. so that the latter may 4477. vt his quæ veræ viduæ sunt
answer the need of those who sufficiat. .
are real widows.
4478. Obviously by “true 4478. Veras quippè viduas dicit
widows” he meant any quascumque Christo
women who have made deuotas,
vows to God,
4479. not only those whose 4479. quibus non solum
husband is dead, maritus mortuus est,
4480. but those who, on the 4480. verum & mundus
one hand, the world is crucifixus est,
truly crucified, and
415
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4481. on the other, themselves 4481. & ipsæ mundo. 4492. But is it possible that 4492. Sed nunquid Maria
to the world. Mary sat idle in order to otiosè sedebat, vt verba
4482. Those, it is right and 4482. Quas rectè de dispendijs listen to Christ’s words Christi audiret ?
convenient that by the Ecclesiæ 4493. while Martha being busy, 4493. Martha tam ei quàm
funds of the Church, both for her and for the Domino laborante,
4483. as by the own goods of 4483. tamquam de proprijs Lord,
their spouses they be Sponsi sui redditibus 4494. on the one hand, like 4494. & de quiete sororis
substantiated. substentari conuenit. envious, murmuring tanquam inuida
4484. Hence the Lord has 4484. Vnde & Dominus ipse about the sister’s rest, murmurante,
provided an Apostle to matri suae procuratorem 4495. on the other, quasi alone 4495. quasi quæ sola pondus
his own mother Apostolum to bear the weight of the diei & æstus portauerit?
4485. in place of her man 4485. potius quàm virum eius day and its heat?
præuidit [prouidit], 4496. Whence frequently, 4496. Vnde & hodie frequenter
4486. and the apostles have 4486. & Apostoli septem today, we clearly hear the murmurare eos
institute seven Deacons, Diaconos, id est Ecclesiæ grumble of those cernimus,
i.e., ministers of the ministros, 4497. who are working in 4497. qui in exterioribus
Church, external affairs laborant,
4487. who would look after 4487. qui deuotis ministrarent 4498. against these who are 4498. cùm his qui diuinis
women having been feminis, instituerunt. busy in divine offices occupati sunt officijs
vowed. 4499. whilst they manage the 4499. terrena ministrant.
4488. We know that the same 4488. Scimus quidem assets.
Apostle writing to the & Apostolum 4500. And often they complain 4500. Et sæpe de his, quæ
Thessalonians Thessalonicensibus less about what the tyranni rapiunt, minus
scribentem tyrants rob conqueruntur,
4489. ordered that they should 4489. quosdam otiosè vel 4501. than about what they 4501. quàm quæ desidiosis
inform to compel those curiosè viuentes are compelled to pay for (ut aiunt) istis & otiosis
living in idleness or adeò constrinxisse, vt indolent and idle (as exsoluere coguntur.
meddling præciperet: they say.)
4490. that if someone will not 4490. quoniam si quis non vult 4502. However they consider 4502. Quos tamen non solum
work, he may not eat. operari non manducet: them not only hearing verba Christi audire,
4491. And the blessed 4491. & beatum Benedictum the words of Christ,
Benedict imposes the maximè pro otiositate 4503. but also assiduously 4503. verumetiam in his
work of hands principally [ignaviâ] vitanda opera occupied in reading and assiduè legendis &
to avoid idleness manuum iniunxisse. celebrating them. decantandis occupatos
[[laziness]]. considerant esse.

416 417
 ABEL ARD AND HELOISE FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS

4504. They do not realize 4504. Nec attendunt 4512. you will decide whether 4512. si quid Ecclesiæ
[[they think]] that it [[cogitant]] non anything should be institutioni superaddi
would not be a great esse magnum, vt ait added to the institutions decreueris,
charge, as the Apostle Apostolus, of the Church,
says, 4513. this is to be considered, 4513. deliberandum est, &
4505. if they would bring 4505. si eis communicent and what could be quod nobis expedit
material goods to those corporalia, à quibus expedient to be instituendum.
from whom they expect expectant spiritualia. instituted for us.
spiritual goods. 4514. Most important in fact, 4514. Maximè verò de officijs
4506. Nor that it would be 4506. Nec indignum esse, vt the offices of the Church Ecclesiasticis,
unworthy that those qui terrenis intendunt, 4515. and the order of the 4515. & de ordinatione
who are occupied with his qui spiritualibus Psalms have to be Psalmorum
earthly goods may serve occupantur deseruiant. organized: prouidendum est:
those who are devoted to 4516. so that here at least, 4516. vt in hoc saltem, si
the spiritual. if you like, you may placet, nostram exoneres
4507. Hence it is from that 4507. Hinc etenim ex ipsa discharge our frailty. infirmitatem.
salutary freedom of quoque legis sanctione 4517. May we complete the 4517. Ne cum Psalterium
leisure conceded as a ministris Ecclesiæ hæc Psalter throughout the per hebdomadam
matter of fact to the salubris otij libertas week so that it would not expleamus, eosdem
ministers of the Church concessa, be necessary to repeat necesse sit Psalmos
by the sanction of law the same Psalms? repeti.
itself 4518. Even blessed Benedict, 4518. Quam etiam beatus
4508. that the tribe of Levi 4508. vt tribus Leui nihil when he would have Benedictus, cùm eam
could dispose of no hæreditatis terrenæ distributed it according pro visu suo distribuisset,
earthly patrimony, in perciperet, quo to his own view,
order that it could more expeditiùs Domino 4519. has left the reminder 4519. in aliorum quoque
readily serve the Lord. deseruiret: that others may have optione sua id reliquit
4509. But it would receive 4509. sed de labore aliorum another option: admonitio:
tithes and offerings from decimas & oblationes 4520. in order that if 4520. vt si cui melius videretur
the labor of others. susciperet. something better would aliter ipsos ordinaret.
4510. About abstinence yet by 4510. De abstinentia quoque be seen, they may order
fasting, ieiuniorum, otherwise.
4511. —that Christians desire 4511. quam magis vitiorum
more from vice than quàm ciborum
from food— Christiani appetunt,

418 419
 ABEL ARD AND HELOISE
4521. He was aware, as you see,
that time going on, the
splendor of the Church
would increase,
4522. and that what had
previously received a
rough foundation,
4523. could afterwards emerge
as an ornament of the
edifice.
4524. That too, before all, we
want you to define,
4525. what we ought to do
about reading the Gospel
in the night offices.
4526. It surely seems perilous
[[for us]] that at this
time priests or Deacons
be admitted
4527. by whom this lecture
should be recited aloud,
4528. among us who shall be
chiefly isolated from
any approach or sight of
men, as it suits:
4529. while we might devote
ourselves more sincerely
to God, and so be
further from temptation.
4530. Master, to you now,
4531. while you live, it devolves
on you to institute
420
FROM HELOISE WHO IS HIS OWN TO PETER WHO IS HERS
4521. Attendens videlicet, 4532. what should be 4532. quid in perpetuum
quòd per temporum maintained by us in tenendum sit nobis.
successionem Ecclesiæ perpetuity.
decor creuerit, 4533. You, after God obviously 4533. Tu quippè post Deum
4522. & quæ prius the founder of this place, huius loci fundator,
rude susceperat 4534. you are through God 4534. tu per Deum nostræ
fundamentum, the planter of our congregationis es
4523. postmodùm ædificij congregation plantator,
nacta est ornamentum. 4535. and you should be with 4535. tu cum Deo nostræ sis
God instructor in our religionis institutor.
4524. Illud autem prae religion.
omnibus diffinire te 4536. After you, perhaps, 4536. Præceptorem alium post
uolumus we should get used to te fortassis habituræ
4525. quid de Euangelica another preceptor, sumus,
lectione in vigilijs 4537. someone who might 4537. & qui super alienum
nocturnis nobis build something aliquid [aliud] ædificet
agendum sit. [else] upon another’s fundamentum.
4526. Periculosum quippè foundation.
[[nobis]] videtur 4538. And for this reason we 4538. Ideòque veremur de
eo tempore ad nos fear he would be less nobis minus futurus
Sacerdotes aut Diaconos solicitous about our sollicitus
admitti, future
4527. per quos hæc lectio 4539. or less willing to listen to 4539. vel à nobis minus
recitetur, us, audiendus,
4528. quas præcipuè ab omni 4540. and after all if he may 4540. & qui denique si æquè
hominum accessu atque wish to be equal, he may velit non æque possit.
aspectu segregatas esse not be equally able.
conuenit: 4541. Speak you to us, 4541. Loquere tu nobis,
4529. tum vt sinceriùs Deo 4542. and we shall listen. 4542. & audiemus. Vale.
vacare possimus, tum Farewell.
etiam vt a tentatione
tutiores simus.
4530. Tibi nunc, domine,
4531. dum viuis, incumbit
instituere de nobis
421
 Fig. 1. Knight Abelard, Fig. 2. Young lass Heloise, Fig. 5. Construction Fig. 6. Abelard preaching to
philosopher of God hardly fourteen of the Paraclet the sisters in the Paraclete

Fig. 3. Abelard comforting Fig, 4. Heloise: Fig. 7. Mother Heloise, Fig. 8 Father Abelard,
the wretched schoolgirl “What to do with that?” abbess of the Paraclet Abbott of St. Gildas
Heloise

422 423
 INDEX OF SELECTED WORDS
Numbers refer to the lines T of the Latin and English T
Texts of
the Epistles.

Adolescent (young teen.) Adolescentula, a very young teen, at

the threshold of puberty. See also girl. Repartition of ages
differs according to different factors (periods, regions.)
Careful reading of word and context is the surest way not to
be deceived. See also puella.
70 A teenage boy full of ambition, Abelard.
372 Just out of childhood, Heloise, a schoolgirl about or less than
14 years old.
396 An early teen, Heloise.
832 So (too) young for taking the veil, Heloise sixteen years old.
2174 Abelard, nothing is missing from the brilliance of his youth.
2234 that little girl, youngish girl (iuvencula or as a fault printing:
inuenculam−the copyist is troubled.) Juvenile: suggesting
lack of maturity, not completely developed.
3711 Adolescence exposed to the problems of flesh.

Adultery.
2741 Castration: this applies for the adulterer.
2742 Punishment for adultery.
Abelard has been castrated because Fulbert needed to reinforce
his alibi. The postulate is that if Abelard is proved father of
Heloise’s bastard, it cannot be canon Fulbert.
Fig. 9. Canon Fulbert, “uncle” of the young Heloise.
2745 Heloise may consider castration her marriage gift for she
may have committed adultery unwillignly and reluctantly.
4381 Soul is soiled by bad thoughts from the heart, even e.g. in
adultery and homicid, and this without body touching.
4385 Adulteries proceed from the heart, as homicide.

424 425
 ABEL ARD AND HELOISE
Aestus. Ardor, effervescence, seething.
522 Transports of grief of the lovers at their separation.
557 Fulbert boiled from vexation.
1125 With what pain Abelard is tortured!
1724 Stormy atmosphere at Saint-Gildas.
2144 When seeing Abelard, who was not burning from envy?
2843 If the sinner still burns of old desires.
3149 The burning desire to be praised.
3289 The burning desire to end his days once and for all, when
suffering.
3458 Abelard asks: Do you know how many turpitudes I
committed?
3666 Abelard was compelled to do so. It was not love.
3708 In the fullness of horny lust, he was castrated!
4495 The burning heat of the day.
Amicus, amica.
amica Friend. Amicitia.. Friendship. The word expres-
ses dedication; it makes part of the title of the first Epistle
and enlightens all the Correspondence. The true and unique
friend is Heloise.
403. Common friends of Abelard and Fulbert.
508 An immoderate “friendship”, that of the Canon toward his
“niece.”
600 Abelard goes to Brittany to pick up his friend.
735 Heloise wants to be recognized as friend; friend she was;
friend she is.
756 Our friends and the friends of our enemies.
811 Abelard feels sorry for his friends.
1245 His conduct involves friends.
1426 His principal friends avoid him.
1583 False friends.
1843 Fictitious friends.
1877 The Letter to the friend Heloise.
426
INDEX OF SELEC TED WORDS
1895 You have promised this Friend.
1942 Letters from friends are always welcome.
1944 Seneca’s Letter to Lucilius.
1949 Portraits of friends are dear to us.
1951 Pleasant are letters from the absent.
1955 You wrote a prolix letter to the Friend (capital letter!) who
cannot be someone else than Heloise.
1968 She is friend and partner; associate and companion, the
comrade.
1969 Friendship and companionship tied Abelard and Heloise
together, not sex.
1971 We are not so much your friends than your friendliest
companions.
2083 Friend will always emerge as the best name for Heloise.
2091 This letter you wrote to the Friend, it was for her comfort.
2202-3 What jointed you to me, Heloise says, should be said de-
sire and not friendship.
2371 The supplication of friends.
2467 He resurrected his friend Lazarus.
2520 Knock on the door of your friend.
3268 The essential difference between true and false friends.
3294 Absent happy friend is better than present wretched friend.
3305 Then you would be my enemy and not my friend.
3353 Praise from friends should not be believed.
3656 The true friend desires you and not your goods.
3657 The true friend is ready to die for you.
4342 He was said to be friend of tax collectors and sinners.
Amor. Love. Also dilectio, caritas, benevolentia, pietas, desire.
22 love of arts (Letters).
31 Abelard is enticed by the study of Letters.
386 Love for Letters will permit Abelard and Heloise to couple
tightly (to copulate).
427
 ABEL ARD AND HELOISE
390 Abelard’s type of love should subjugate all the women.
397 Love on fire (totus
totus inflammatus
inflammatus).
425 Fulbert does everything to encourage their love.
446 You hear that! Fulbert loves his “niece”.
452 At leisure, they engaged in love.
454 Love knows secret places.
464 Simulating, they gave themselves whip.
469 Love without end.
470 If love could imagine something unaccustomed…
481 Love during nights without sleep.
528 Separation only increases love.
574 Pain that love might make.
581 Who felt the power of love.
683 God’s love.
727 Love of honesty.
748 The stronger the love, the bitterest the pain of losing it.
845 God’s love.
1136 Our love of faith.
1427 Those who still kept love toward Abelard.
2033 God’s love.
2043 Heloise enclosed by a love out of bounds.
2066 Under the madness of love.
2096 Wedlock is slavery, love freedom.
2140 Heloise loves and the whole world knows it.
2168 Women sigh with love for Abelard.
2169 Most of Abelard’s songs spoke of their love.
2205 Heloise: the ardor of senses rather than love pushed you
toward me.
2216 You should invent other reasons to explain your love.
2240 She has done nothing till now for God’s love.
2269 Was it love or lust?
2731 We were enjoying the joys of an anxious love.
3115 The love of the Spouse.
428
INDEX OF SELEC TED WORDS
3187 Love for earthly goods.
3659 My love that leads to sins.
3660 Love must be called propensity to lewdness.
3666 It was not love; he was compelled to do so.
3741 Abelard is now tied by spiritual love.
Ancilla. Servant girl (serva)
serva) without freedom, slave versus free
serva
handmaid (famula).
famula). See also servant.
famula
Ancillula. A little slave, a little servant.
1876 –7 His servant, no his daughter. Subscription of Letter 2.
1927 The little servant girls of Christ.
2558 The little servant girls that he had gathered for Christ.
2560 O Lord, return the Master to your servant girls.
2602 The servant girl of the Lord.
2621 God will never forget His little servant girls.
3258 His little servant girls.
3554 Abelard, a little slave without any countenance.
3681 Weep over the death of Christ and not over your living slave.
3739 Now, Heloise, I am your servant entirely submitted to you.
3774 O Lord, do not despise the prayers of Your little servant girl.
Anima, animus.
animus In the Corpus of Medieval Philosophy (see Guibert
of Nogent) animus (male) is the mind or spirit; anima (fem-
inine) the soul; both above the body. Both emanate from
nephesh), rendered in the Septuagint as ψυχή psyche.
breath (nephesh),
nephesh
As for heart or courage used here and there by translators
for mind, it belongs to secondary interpretation. See Mens.
Anima. Soul.
238 The salvation of the soul.
1286 Vices penetrate the soul through the windows of the senses.
1288 The soul loses freedom through the eyes.
429
 ABEL ARD AND HELOISE
1289 By the memory of pleasures, the soul is forced to suffer.
1291 The courage of the soul may soften.
1473 The perils of body and soul.
2448 A soul worked by the fear of death.
2570 The doleful soul.
2591 The anxious soul.
2626 It is you who must recommend our souls to God.
2650 When soul loses reason.
2670 Your comments pierce our souls.
2851 “I shall speak in the bitterness of my soul.”
2857 We must speak in the bitterness of our soul.
2873 The very miserable soul.
2886 The wailing soul.
2892 One injury of the body heals several in the soul.
2904 Virtue is a matter of the soul, not of the body.
2951 Do not deceive the soul.
3062 The contemplative soul is hidden.
3098 The soul prevails in the virtues.
3105 The soul is the core as of bone.
3159 This my soul loves.
3217 The eye should not deprive the unfortunate soul.
3275 The salvation of my soul.
3326 Our soul rejoices to be praised.
3362 Your attitude is overwhelming for your body and for your
soul.
3447 Tell everything that God does for us.
3454 A wound (castration) healed two souls.
3486 It contributes to the salvation of the soul.
3528 I shall tell all what the Lord did for me.
3589 “In your patience possess ye your souls”
It is in the resignation that you get your soul!
3633 Consecrated souls weep.
3657 The true friend is ready to die for whom he loves.
430
INDEX OF SELEC TED WORDS
3694 God hurts the body and heals the soul.
3785 Afflict the flesh to save souls!
3858 Cohabitation is the ruin of souls.
4280 What causes the death of the soul?
4322 Continence is a virtue of the soul, not of the body.
4379 The soul is not soiled by external things.
Animus. Mind. Spirit. Courage.
17 Alertness of spirit characterizes the young Abelard.
233 A sly provocation.
339 Worldly opulence cuts the energy of the mind.
450 Reunited first under a roof, then by the spirit.
497 Mind troubled, or rather disturbed.
526 A maximum copulation of minds.
585 A thing to retain in mind of memory.
804 Nothing escapes from my mind.
838 Heloise’s mind unwilling to take the veil.
846 While maintaining a tenacious spirit.
949 With intended mind.
1015 Minds must be convinced.
1119 Gall in mind.
1287 The citadel of the mind.
1436 It is not with a lesser spirit that they persecute Abelard.
1787 Monks of St. Gildas with most headstrong minds.
1849 Animated by such examples…
2070 Heloise changed her mind.
2072 Abelard is unique possessor of her mind.
2133 The pudicity of the minds.
2155 Abelard drew the female minds.
2173 Quality of mind adorned his adolescence.
2187 Equity weighs in what state of mind it has been done, and
not what has been done.
2188 In what state of spirit Heloise always has been.
431
 ABEL ARD AND HELOISE
2250 Heloise says that her mind was not in her.
2619 Dearest Abelard, how could you have this in mind?
2672 Mind consumed with grief never rest.
2815 If innocence may clean my mind.
2835 The infirmity of my mind infinitely contemptible.
2846 It is difficult for the mind to snatch the desires of the great-
est pleasures.
2880 The mind keeps memory of places and instants.
2883 Till body movements betray our thoughts.
3313 If this could be graved in your mind.
3359 The bitter grieves of the soul.
3418 Only a thankless mind can betray God till this point.
3591 Who dominates his mind is stronger than that conquers a
city.
3711 The spiritual sufferings of teenager Heloise, in torments of
the flesh, so many and so great.
3813 Nothing is less in our power than our mind.
3818 The passions of the mind.
3823 The mind of the afflicted cannot stop as the hand of who
writes.
3828 We should tender our mind to new things.
3870 In wine and feast, girls easily ravish boys’ mind.
3900 and the mind follows.
4323 The virtues of the spirit sometimes manifest themselves in
the works.
4344 Continence must always be in the countenance of the mind.
4382 If the mind is not corrupted first by will, nothing will be
sin.
4396 The important thing is to know in what spirit things are
done.
Anxiousness, agitation. Sollicitatio, sollicitus. Solicitous, concern.
96 Those that are fun of dialectics.
432
INDEX OF SELEC TED WORDS
635 “I would you were without solicitousness”.
666 Daily worries must not disturb philosophy.
2263 Concern yourself over me, especially now that I look more
quiet.
2335 The sisters worry about him.
2341 The Psalter that Heloise anxiously required.
2577 Women were solicitous for the burial of the Lord.
2589 Be solicitous not for your body, but for the salvation of the
soul.
2591 The anxious soul.
2628 Make sure that nothing comes to disturb us.
2672 The mind consumed with grief never rest.
2673 The troubled mind cannot devote himself to God.
2731 The joys of a worried love.
2978 Always rely on his concern.
3275 Concern for the salvation of his soul.
3444 “The Lord is concerned upon me.”
4376 We had to ask them to wash their hands.
4538 A newcomer would be less concerned.
Bastard. Offshoot. Spurious offspring.
552 A little male. A cub. Masculum.
553 Astrolabe.
662 The constantly dirt kids.
750 Our little being born.
1078 Even a small child could know it.
3037 Abelard presents himself as a miserable little man: a ho-
munculus. An ektroma.
Carefully. Diligenter, dilectiùs.
dilectiùs
28 Abelard’s father takes care of the education of his children.
213 Taking a closer look, the teacher reveals himself sterile.
377 Fulbert argues the pretext to further Heloise’s study.
433
 ABEL ARD AND HELOISE
640 Listen carefully to the monition of Saints about marriage.
644 Listen also to Jerome and Theophrastus.
1025 In Soissons, Abelard’s case should have been examined
more carefully.
1381 It should be necessary to carefully consider the apostolic
Authority.
1659 It raises the question of Paul: would it not be allowed to take
along with us a sister that is a woman?
1837 Jerome understands it very well.
1865 Solomon says it expressly.
1920 Abelard expressed carefully his miserable story.
1959 He focused on his adversities.
2008 Heloise’s conversion needs care.
2355 Paul recommends praying without interruption.
2415 David did not fail to consider mercy.
2451 It did not escape to you, Heloise.
2860 A remark of Blessed Ambrose.
3026 If you look closely.
3146 The wife says it excellently.
3892 Paul stated it quite clearly.
3925 Pope Gregory said it clearly.
3964 Benedict wrote it attentively.
4099 Those who enter monastic life must examine carefully.
4317 Augustine understood it quite clearly.
Castration passim
Charity, caritas.
1577 Abelard was obliged to do so by sincere charity
2526 Charity: a benevolent disposition.
2547 Abelard asks charity.
3251 Charity attaches Abelard and his monastic sisters.
3271 The belly of charity.
434
INDEX OF SELEC TED WORDS
4111 Charity has cooled.
4217 Charity can distinguish between the children of God and
those of the Devil.
Christ. Monk Abelard wants to compare his innocence and his
sufferings.
1448. For appealing to Christ, better be among enemies of Christ
1628 Envy has not spared Christ.
1634 Women are inseparable partners of Christ. They may also
live among monks.
1670 Why always imagine a shameful connection between man
and woman?
2577 Women take care of graves, why should they not take care
of living men?
3094 All who want to live piously in Christ will suffer tribulation.
3258 He wrote her: Christ Himself, who in some measure still protects
you for Himself.
3592 Are you not moved to tears and compunction by this inno-
cent who…
3628 you should sorrow in compassion when I alone, naturally,
for no fault I purge what others will have transgressed.
3631 He offered himself because he wanted.
3658 Abelard would have loved her like Christ loves us.
3663 For Heloise he has suffered, maybe it is true, because of her.
3674 Suffer for the iniquity of so much cruelty perpetrated in
such an innocent.
3679 Heloise should weep for her savior. But do not confound
and not forget: Abelard does not pretend to be the real
savior. He pretends the contrary: he is the corruptor, the
abuser…
4259 If you are dead with Christ from the elements of this world.
4272 For those who have died with Christ, carnal elements no
longer exist.
435
 ABEL ARD AND HELOISE
Comfort. Consolatio.
1067 Abelard weeps with his Abbott.
1332 With the grace of divine consolation.
1342 The Paraclete is the Comforter.
1346 God, Lord of all comfort.
1347 Who consoles us in all misfortunes?
1408 He raises the Paraclete in memory of the consolation
received.
1516 Having abandoned the Paraclete, he lost comfort.
1524 The Paraclete, the true Consoler.
1549 The Paraclete comforts Heloise.
1591 Just think to the miseries of Jerome comforts.
1824 Always search comfort by the Lord.
1863 That everything happens according to the will of God is a
comfort.
Companion, partner, comes.
1533 Argenteuil, where is Heloise: this companion.
1811 Heloise, you, a so much beloved brother in Christ.
1812 and most intimate companion from long-lasting talks.
3530 You, Heloise, inseparable companion.
Concepisse (se comperit)
536 the girl ascertains herself that she conceived.
Concupiscencia. Concupiscence. Desire, longing.
Concupiscencia.
1579 A certain delight of carnal desire.
2075 It’s you that I coveted, not your property.
2108 Otherwise, she would be venal.
2109 Marriage is then capturing goods, not love witness.
2150 Which woman would have not desired Abelard?
2002 Longing for lust, but not love attracted you.
3467 Sexual desire bound Abelard to Heloise.
436
INDEX OF SELEC TED WORDS
3478 Genitalia: the whole cause of sexual desire.
3492 Freed from the shackles of sexual desire.
3499 The shameful crime of sexual desire.
3660 Abelard’s love was but sexual desire!
3708 Sexual desire was cut at once (by castration.)
3723 The stimulus for sexual desire.
3999 “Make no provision for the flesh, to fulfill the lusts there-
of.” Rom 13:14.
4388 To desire a woman is already adultery.
Continence (in sex). Countenance (composture). Continentia. --
Incontinence.
Abelard’s Latin uses continentia sometimes for chastity, some-
times for behavior. Honesty.
344 Abelard has lived till now in great continence or on a high
level of countenance.
349 The halo of continence.
447 The reputation of continence (countenance?)
509 Something well known: his continence and countenance
(appearance, composure).
689 The singularity of continence.
722 How to judge continence in others’
727 Love of honesty: care of his countenance.
2132 The continence of bodies.
2476 Abstinence and continence are sacred for God.
2980 There is no more remedy to his incontinence.
3151 The continence (countenance) of the silly virgins.
3554 This little slave most incontinent.
3702 Heloise, weak sex, but better in continence.
3981 Actually, continent, but not more than the dignitaries of
the church.
4012 The virtue of continence.
4025 The fantastic predicator of continence, Paul.
437
 ABEL ARD AND HELOISE
4040 Augustine: On the Continence of Widows.
4077 Live in continence.
4322 Continence is not of bodies, but of souls.
4336 The continence in drinking and eating.
4344 Continence: a state of mind.
4349 The continence of John the Baptist.
4354 Continence of John related to his works.
Contumely, abuse, insult.
768 Fulbert outrages Heloise after marriage.
1335 Reproaches addressed to Abelard against the name
Paraclete.
1838 Abelard is submitted to denigrations just like Jerome.
3595 Jesus mocked (illusus.)
Conversion (conversion),
(conversion
conversion),
), conversation (conversatio.))
107 William of Champeaux changes living.
158 His conversion is suspect.
179 His conversion to monastic life.
194 Conversion of Abelard’s father to monastic life.
364 Talking with women.
399 Abelard and Heloise want to talk freely daily.
556 The “uncle” becomes insane.
652 A state of honest life.
774 Heloise must take the religious habit.
823 Not vocation, but confusion of shame is cause of Abelard’s
conversion into regular monk.
1673 There are other strange associations between men and
women.
2030 Difficult beginning of the new way of life for both.
3008 Heloise still protests about the manner used to oblige her
to enter monastic life.
438
INDEX OF SELEC TED WORDS
4103 There are so many who enter monastic life.
Copulatio. Conjunction. Link. Copulo: I tie together, unite, join,
couple.
526 Conjunction of the souls.
2432 Heloise married to the Lord.
2794 Solomon’s wife with whom he has copulated.
3467 Abelard was so much attached (copulated) to Heloise.
3545 If Heloise were not attached (copulated) by marriage.
Cor. The heart.
1470 Anxious is Abelard’s heart.
1472 The brethren of St. Gildas cruciate his heart day and night.
2779 Women heart is a net for hunters.
2965 Vicious and unpredictable is men’s heart.
4151 Your heart will say silly things.
Crime.
148 If a colleague is regarded with detestation, he will be charged
of all kinds of crimes.
1444 The crime (to have abused Heloise) has been imputed to
him. A way to declare Abelard’s innocence.
Desiderium. Desire. Longing.
684 The desire of philosophy.
1711 Depraved desires.
1874 Secret desires prevent to do the will of God.
1950 The portrait of an absent friend relieves the regret of his
absence.
2206 A curious reasoning is loaned to Heloise: lust and not love
joined you to me, she dares say to her friend; so, after cas-
tration, nothing remains.
439
 ABEL ARD AND HELOISE
2843 Old desires still burn sinners.
2846 It is difficult to forget the desires of lust.
2868 Pleasures of lovers persist in memory.
3149 Desires of earthly goods.
3165 The spouse prefers to keep secret the joys of her man.
3188 The desires of eternal life.
3289 Who does not desire to see the end of pain?
3291 Such is the mother who sees her child suffering.
3304 If you think to entertain our misery.
3656 Christ, what has He seen in you, if not yourself?
Devotion. Devotio.
823 Confusion for not being understood instead of devotion
brings Abelard to monastic life.
1548 In the Paraclete, the sisters are devoted to divine Service.
2025 Being devoted to the women in the Paraclete,
2026 you, Abelard, will be devoted to me, the Abbess.
2236 Heloise did not enter the convent by devotion.
2432 The wife of Nabal, Abigayil was not in devotion to the Lord.
2475 The devotion in prayer.
2484 The devoted prayer of Virgins and Widows.
2576 Women totally devoted to Christ.
3250 The devotion of married people is more fervent.
3633 Devoted souls.
3672 Heloise is now entirely devoted to Christ.
4412 God takes into account the devotion.
4414 Total devotion to the Master.
4416 Mind should not be busy with outward things.
4423 A pious devotion of intelligence is always rewarded.
4469 Consecrated women.
4478 Women devoted to Christ.
4487 Those that made a vow.
440
INDEX OF SELEC TED WORDS
Dilection. Dilectio, diligo. Dilection is love by choice and not in
the concupiscible range. Hasten toward someone in good
intention.
376 “Canon” Fulbert loves his “niece” very particularly.
512 An impetuous love, most probably illicit.
566 The most beloved niece of “Canon” Fulbert, Heloise,.
1116 Abelard is received with great eagerness.
1562 All appreciate Heloise’s virtues.
1580 The gossips say he cannot do without her.
1811 You, most dear brother Heloise.
1830 If you were of the world, world would love you.
1862 and 1864 Those who love god: The diligentes.
1879 “Most beloved friend” is Heloise’s answer.
2028 Saint Fathers composed so many treatises and so diligently.
2130 The perfect and undamaged love.
2209 And this, most beloved, everybody knows it (sarcasm).
sarcasm
sarcasm).
2261 Darling! You must not be so confident.
2302 In the subscription of the third Epistle, Abelard is said to
address his most beloved sister Heloise.
2320 Abbess Heloise now in the Paraclete cares daughters.
2427 God loves His sons.
2497 A careful woman is a crown for her man.
2525 You should know, most beloved.
2930 It is not for God’s love that I took the veil.
3155 She has been chosen (dilectam)
dilectam) by the King (of heaven).
dilectam
3159 The one that my soul loves (was chosen).
3178 Therefore the King choose and loved me.
3181 He chose me because I am beautiful.
3184 Beautiful inwardly by her virtues, so he chose me in spite
of my body of death.
3277 If you really love me.
3290 If they really love.
441
 ABEL ARD AND HELOISE
3542 Heloise is loved above all standards.
3582 Those who God love.
3635 Those who love the King of the Kings.
3542 You, beloved out of all norms, I tried to keep you forever.
3657 No one shows greater love than that who gives his breath
(his soul) to one of his friends.
4045 It needs a time of careful probation.
Delightful, pleasing. Iucundus, iocundus. See also laetus.
395 Abelard is pleased to have interviews full of charm.
1938 Good news may rejoice us even more.
1942 Letters from absent friends are a pleasure.
1949 How much the portrait of absent friends delight us.
1951 How much more enjoyable even their letters.
2500 Find a good woman is a gift from heaven.
2898 The experience of the pleasant pleasures of the flesh.
3287 The only pleasantness of a wretched life is its end.
Disposal of Heloise or of her child.
419 and ff. The hope of the “uncle”: to be rid of the baby of his
“niece.”
551 She gives birth to a male whom “she” called Astrolabe; and
not “to a baby, whom we called Peter,” which is infamous.
573 Who wants to deal with Heloise?
770 Heloise is returned to its original convent.
781 Fulbert now says that Abelard wants to get rid of her.
805 A glory humiliated by an everyday and transient occurrence:
the rescue of a pregnant schoolgirl!
828 They pronounce the vows at the same time.
832 And indeed, yet so young, she takes the veil.
836 Last words of Heloise (Cornelia) prior to her suicide.
2306 Abelard, would he have neglected his Heloise?
442
INDEX OF SELEC TED WORDS
2747 They had lived more and more chastely.
2887 Heloise wants to get rid of her dead body.
Disposal of his libido.
343 Abelard started to release the brakes of libido.
805 His glory has been reversed by a slight temporary event:
the castration, which nevertheless saved the Correspondence
from oblivion
1297 Plato too fled from the crowds to escape sex.
1614 To remove Abelard’s libido, all it took was a short and slight
pain: castration.
1676 Our critics tell the worst things about us; but what would
they say if they would see Malchus with his wife?
2211 Everybody suspects that your love, Abelard, was but lust.
3362 Always thinking over what has happened is good nor for
mind nor for body.
3424 An injury of the safest: castration.
3476 Castrate: so that he could grow in all other directions.
3488 How clement this privation of the virile member!
3520 And the castration was perpetrated by a third party.
3573 Heloise excluded from the obscene tasks of marriage.
Equity. Aequitas. See also Justice.
810 The astounding equity of God.
1118 God judges with equity.
2187 Equity weighs in what spirit things are done.
2399 – 2400 Judges may persist in applying the normative justice.
2730 All rights of equity turned against them.
3391 If Abelard had done what they tell, this would be most
ignominious.
3393 For his enemies it would be triumph of justice!
3674 So much inequity committed so cruelly against innocent
Christ.
443
 ABEL ARD AND HELOISE
3675 Toward Abelard, it was equity exercised by God.
3677 Not to recognize God’s equity, this would be most iniquitous.
Expiation. Atonement. Expiatio.
607 Fulbert, this type, nothing and nobody can satisfy him about
the pregnancy (super
super hoc
hoc) of her niece.
3480 That the member of Abelard atone the pleasure he took, it
is only justice.
3640 –1 Christ hath purchased thee and redeemed thee.
Ex-sultation. Exultation. Exsultatio. Exaltatio. To leap up. See
gaudium.
gaudium
537 Learning that she is really pregnant, Heloise is carried away
by an overflowing anger; she writes overwhelmed with exul-
tation (of rage.)
1115 Abelard is received in St.-Médard in great excitation.
2412 Mercy exalts judgment.
2948 My people, those who exalt you, deceive you.
3054 Exultation of the Spouse in the Canticles.
3113 Soiled in this life, she shall be exalted in Christ.
3312 Whoever humbles himself shall be exalted.
3566 Joyfully, you are now getting an abundant offspring for
Heaven.
Faith. Fides.
595 Fulbert gives his faith for the commitment.
688 Those who are prevailing thanks to their faith.
764 Fulbert betrays his oath.
893 Abelard will apply dialectics to the fundament of our faith.
935 There is nothing in the De Trinitate that differ from Catholic
faith.
941 He exposes his faith to the public.
1037 They were afraid of not being satisfied with such a justice.
444
INDEX OF SELEC TED WORDS
1052 It will be useful to the future of Christian faith.
1079 The common faith.
1091 He wrote his little book to teach faith.
1101 It would be good that Abelard would be able to expose his
faith to all.
1136 He wrote for faith sake.
1425 Abelard’s enemies disseminate frightful things both on his
faith and on his life.
1626 Who, faithful to one’s faith…
1634 Women who are inseparable (faithful) companions of Jesus
and Apostles.
1636 Women provide for their upkeep.
1789 They should swear under oath.
1791 They violate faith sworn.
1855 Every believer will be consoled.
2010 Paul wrote to the Corinthians he founded in faith.
2246 You showed your little confidence in me.
2262 If only you would be less confident in me, Heloise.
2308 Abelard always had full confidence in her.
2351 The orations of the faithful.
2479 Most of those who were resurrected were not believers.
2480 It is not only the integrity of the faith that brings them
together.
2491 Confidence in your prayer is necessary.
2509 “The unbeliever is sanctified by the believing wife.”
2515 Clovis converted to Christian faith.
2575 A burial near some faithful.
2744 Yet you gave Fulbert all the insurances that you wanted to
meet all his requirements.
2895 A physician of all confidence.
2918 You must ensure that the name of God be not blasphemed
among the infidels.
2977 Do not fully trust your Heloise.
445
 ABEL ARD AND HELOISE
3128 The daughters of Jerusalem, less perfect than the faithful.
3187 The faithful must tear themselves out of earthly.
3248 Have confidence in their prayers.
3512 The eunuchs are preferred to other believers.
3617 Lament Heloise with the faithful women.
3624 By the mouth of Jeremiah, he urged the faithful to com-
punction in compassion.
3628 The path by which the faithful pass.
3732 Plus your merit increases, Heloise, the greater the mine.
3743 Heloise, I trust your patronage with Christ.
3754 Philippe converted the eunuch of Queen Candace to faith.
3792 God is faithful.
4026 Paul made confidence in our weakness.
4221 Prefer the righteousness of faith to the glory of works.
4226 Your glorification: works? No! Respect of the law of faith.
4227 Justified by faith.
4233 Faith is counted for righteousness.
4298 Those that will desert faith.
4302 God created marriage and food to be used in thanksgiving
by the faithful.
4335 Be faithful to the Gospels.
4473 The faithful should take care of widows, instead of the
church.
Fornication. Fornicatio. Porneia in the sense of 1Cor 7:2.
2734 Fornication tolerated by God.
2737 The turpitude of fornication.
2745 Castration is what deserves fornicators.
2808 The demon fails to ruin them by fornication.
3399 One of Abelard’s paradoxes. What happened to us, mar-
ried, was just and useful.
3411 The fornications of the past.
3868 Guest meetings are opportunities for fornication.
446
INDEX OF SELEC TED WORDS
Gaudium. Gaudeo: Rejoice, be happy.
472 Abelard and Heloise were not very expert in the joys of love.
740 How joyful the reunions.
1187 Malicious joy.
1489 They enjoy when they see me anxious.
1931 Heloise wants to participate in Abelard’s joys and sorrows.
2152 Who would not envy the joys of Heloise’s bed?
2552–3 That my enemies do not laugh at me!
2585 The joy of the Resurrection.
2728 The extreme joys of voluptuousness, the joy of the pleasures
(opposed to pain),
Too easily translated by «the pleasures of love.»
2731 While we were enjoying the joys of love.
2855 They state their sins laughing when they should cry.
2365 Learn to keep secret the joys of man.
3258 Heloise wants to participate in his troubles as in his joys.
3263 Is it possible that my despair may rejoice you, asks Abelard?
3265 You only want to participate to my joys?
3267 You would like to rejoice only with those who rejoice?
3948 He welcomes the increase of his flock.
4237 The kingdom of God is in justice and peace, but also in the
joy of the Holy Spirit.
Girl, child. Puella, puellula, puer
puer. See adolescent.
382 Heloise is famous throughout the kingdom due to her liter-
ary vast knowledge at her tender age.
391 Abelard thought this girl would be easily made about to
agree.
402 Abelard approaches the “uncle” of this girl.
502 See! It is the uncle of the girl.
514 The children, whose vices are ignored.
521 For Abelard, it is painful to see in what state this girl is.
536 This girl is now convinced that she is pregnant.
447
 ABEL ARD AND HELOISE INDEX OF SELEC TED WORDS

599 – 600 Heloise’s dissuasion against marriage. Title of chapter 7. 3897 “Because anyone is suspect, when it transgresses any
658 The wailing of the children. precept.”
750 The baby. 4169 Paul condemns the priests addicted to wine.
772 Heloise, young girl educated in Argenteuil. 4198 Where we see that meat has been condemned by God.
1078 Even a small child would notice it. 4393 The judge who sentenced to death the suspect.
1106 Even a small child would know it.
1601 The girls of King Ahasuerus. Happy, joyful. Laetus.
3833 The daughters of Heloise. 2058 You’re the only one to rejoice me.
3920 You do not give the same task to the children. 2120 A happier woman does not exist.
3957 Indulgence toward children. 3326 The soul rejoices to be praised.
3972 A special rule for children, doters and ill people.
4375 Apostles behaved like children. Heretic.
1433 Abelard feels that he is everywhere treated as heretic.
Guilty, Reus or (Sons nowhere found in the Correspondence). 1437 This time, the coreligionists are the heretics; they persecut-
Reatus. Accused, defendant, suspect,
suspect Damnatio, condemno: ed him as previously Athanasius the Great (296 – 373) who
condemnation, I convict. Compare with nocens: harmful, has been called “against the world”. Abelard is also contra
noxious. Mundum. See also T 1011, 1200, 1412, 2138.
940 They postpone the sentence. 3136 The heretics behave as hypocrites: their humility is
1046 They condemn the book. ostentatious.
1049 They condemn the book, as if it had been read in public.
1083 The Bishop rebukes him. HELOISE, the addressee of the First Epistle which is the
1093 He condemned himself. Consolatoria more than The History of calamities.
1111 Abelard almost guilty (reus)
reus) and convicted.
reus 7 Heloise is first the Absent.
1431 Abelard fears condemnation. 8 Whose calamities will be compared to those of Abelard. They
1578 Abelard is constantly accused of lechery. are maybe not so numerous, but weightier.
1905 He is practically condemned to prison. 9 Abelard constantly tries to qualify of negligible those of
3517 Origen accused of homicide on himself. Heloise,
3521 He avoids the mistake, but suffered the condemnation. 10 or at least to make them more tolerable.
3781 O God, punish the guilty. 1892 Heloise confirms that the first letter tells the miserable
3888 If someone trespasses one point of the law, he will be story —characterized by physical misery—of their quali-
accused of having trespass all. tative change, i.e. their conversion from the stale world to
3889 Who has already done much, if he has not done all he will a more sacred one and their confusion of gender in the
be accused. Benecditine brotherhood.

448 449
 ABEL ARD AND HELOISE
Hoc. Pregnancy. Symbol of Heloise’s castration.
495 Students saw the hoc before others.
504 That; such a thing: pregnancy in the young pupil!
518 That, that even the Canon had finally to recognize.
538 She forthwith wrote about that: it comes between my legs.
540 What to do with that, asks Heloise?
567 Concerning that, Abelard was on his guard.
608 About that, the Canon will never be quieted.
3529 Abelard and Heloise marry before THAT occurred; here
what is meant is the castration.
3672 It is in this (in
in hoc
hoc) that your compassion and devotion should
be turned: Christ who has so much suffered for you; not to me!
Hypocrisis.
2902 Heloise admits hypocrisy.
2910 The religion is mostly hypocritical.
2935 When religion is mere hypocrisy.
2964 Outward manifestations are but hypocrisy.
3136 Heretics and hypocrites.
3209 Hypocrites pray in the public square.
4214 The external practices.
4299 The demons speak through hypocrisy.
Immoderate. Immoderatus. Out of bonds.
93 An overwork sickens Abelard.
508 The Canon’s friendship to his niece is immoderate.
573 Abelard understands Fulbert’s anxiety, i.e. his “unpleasant
state of mental uneasiness, nervousness, apprehension and
obsession or concern about some uncertain event.”
2043 The inordinate love of Heloise.
3458 The (questionable) immoderate libido of Abelard.
3709 Abelard’s incontinence was immoderate.
3809 Heloise’s immense suffering.
450
INDEX OF SELEC TED WORDS
Infamy. Infamia.
627 Marriage would be infamous for Abelard (it made him fa-
ther of her bastard.)
812 Castration: everywhere an eternal infamy.
858 The infamous life of the Abbott of St. Denys.
1593 To live with Heloise would have been a great infamy at
the eyes of his enemies. (He would have made her with
child.)
2919 The religious order shall not be subjected to infamy.
Ingenium. Natural composition, intelligence, genius.
18 He came out of the racks by his genius.
69 He presumes of his genius.
203 Anselm is no more a genius.
270 Abelard advances through his genius, not thanks routine,.
484 The news of the pregnancy of his companion deprives him
of his genius.
982 Geoffroy of Chartres recognizes his genius.
1320 Poverty: mother of ingeniousness.
Injury. Injuria. Offense, insult, injustice, harm, hurt.
1132 Castration: a small betrayal in comparison of the outrage of
the burning of my little book.
1590 What an insult to dare make fun of a great Saint as Jerome!
1815 The insults Abelard suffered should suffice to erase Heloise’s
one. He minimizes her grieves by piling up his own harms
(a therapeutic model).
1848 –51 More outrageous and unjust are the slanders, better
they are tolerated.
1900 Castration is an insult of extreme perfidy.
2729 Not only the injury, but the injustice done rose the greatest
indignation. People were not deceived. They knew who was
the father of Heloise’s bastard.
451
 ABEL ARD AND HELOISE
2744 Abelard has been castrated even though he agreed to re-
pair all the damage.
2837 She is outraged about such cruelty in the punishment from
God.
Libido. Longing.
343 Abelard begins to release the brake of his libido.
1296 The assiduous care of Plato against outbreaks of the dis-
eases of libido.
2204 The libidinous enthusiasm.
2269 Abelard, was it love or lasciviousness?
2297 Get excited for God rather than for the pleasure of the
senses.
2897 Libido is fire.
3403 The intemperate as his libido leads to rape.
3458 The depravity of Abelard’s immoderate libido.
3477 This part of the body where the libido reigns.
3499 They did it to avoid the scandal of libido.
Luo. I wash. See also expiate.
728 The injuries done to philosophy are washed with urine.
836 Purge his grieves, like Cornelia.
2755 You were alone in the punishment.
3434 Heloise washes it now that she is in the same habit.
3627 Abelard pays for what others have committed.
Machination. Machinatio. Plot.
76 Secret intrigues from colleagues for good positions.
1057 The intrigues of colleagues.
1748 The incessant machinations of his brethren.
1766 –7 Abelard must thwart plots.
1906 In St. Gildas, secret maneuvers of unfair monks.
452
INDEX OF SELEC TED WORDS
Mancipatio, mancipium. Purchase. Change of ownership; hand to
hand exchange.
422 A bargain: he begs me to take care of the damsel Heloise,
day and night 2245 Heloise said to have been delivered by
Abelard as slave in God’s hand.
2516 Clovis put his kingdom in the hand of God.
2675 You’ve strongly linked both of us to divine service.
Manner, way. Modus.
2050 This way of doing things disgusts Heloise. Such an arrange-
ment to torpedo the love! So it is not her rape that will ruin
the philosopher, but rape and pregnancy, and the plot of
the clerics.
3008 The way chosen by God to induce our conversion.
3357 Heloise does not accept God’s way of imposing conversion.
3377 Heloise does not interpret right the way God overwhelmed
them.
3455 The woes should be compared to the danger incurred and
to the result; isn’t it the assurance of happy eternal life?
3474 Finally, it was the milder way to go.
3496 The way to preserve the purity of cleanliness.
3598 The horrible way to death endured by Christ Jesus.
3914 The technique of Jerome: discretion.
4205 There are several ways to avoid scandal.
4371 The rude manners of the Apostles.
Marriage. Wedding. Union.
Union Pact.
Matrimonium. Nuptiae. Conjugo.
449 Abelard and Heloise were gathered under the same roof.
591 Abelard wants to marry the girl that he has been said he
would have corrupted.
599 Heloise’s dehortation. Dissuasive arguments against marriage.
453
 ABEL ARD AND HELOISE
617 How many tears this marriage would provoke among
philosophers.
624 This marriage was to be violently detested and execrated.
636 The crushing yoke of marriage.
643 The intolerable inconvenience of marriage according to
Theophrastus.
757 Abelard and Heloise concluded a covenant under nuptial
benediction.
910 Abelard’s enemies unite a council against him.
946 The Council of Soissons met to judge his libel.
1430 At any church meeting, Abelard trembles.
1440 Under whatever covenant that it would be.
1436 “Where two or three of you are gathered together in my
name…” said Who the Truth is.
1675 Carnal union is not necessarily present.
2039 Wedlock tied me more strongly to you.
2131 Pudicity of the souls maintains the contract of marriage.
2558 O God, you permit me to gather your little slaves.
3400 Heloise, remember how, married, that famous day in the
refectory…
3540 The law of marriage.
3795 O Lord, you have conjoint us when it pleased you.
Mens. Immaterial principle, spirit, soul. Fortitude, courage.
Heart ?
371 Title of Chapter six of First Epistle. Spiritual and corporal
injuries fall on Abelard after falling in love with Heloise.
1120 How much bitterness in mind.
1287 The mecca of intelligence: arx mentis.
1288 To the mysteries of our brain.
1590 Abelard calls in mind the insult of detraction levelled
against Jerome.
454
INDEX OF SELEC TED WORDS
2673 When your spirit is full of disturbances, you cannot devote
yourself to God as it should be.
2858 All the bitterness of one’s spirit.
3187 Separate his mind from the love of earthly goods.
3482 Circumcised in mind as in body.
3599 Carry Him in your heart!
3616 Fill your heart with compunction towards the Crucified.
3875 Only women can so easily corrupt the mind.
4177 Flee whatsoever that intoxicates or turns the mind.
4423 The pious devotion of the mind toward God.
Mercy, mercifulness, clemency. Misericordia. Miseratio.
1094 May divine Mercy deliver him as once Suzanna!
1345 Jesus, father of mercy.
2338 Through the prayers of the sisters, Abelard will receive di-
vine commiseration.
3279 Heloise, you should have mercy toward me.
3360 So manifest is the divine Mercy.
3451 How merciful was the judgment of our Lord.
3457 Look at what we deserved, and see the mercy.
3520 Compassionate God toward me, Abelard.
3689 Accept, my sister, what occurred so mercifully.
3700 The divine indulgence toward the weakness of your nature.
3779 O God, you the ineffable mercy!
3798 - 3799 O God, what you started so mercifully, complete most
mercifully!
Misery, miserableness, wretchedness, distress.
distress Miseria.
144 William of Champeaux no long sustaining the heat of his
vexation.
475 Beginning of Abelard’s exhaustion (burnout).
822 After the castration, Abelard is immersed in depression.
455
 ABEL ARD AND HELOISE
836 Why has she accepted to marry him to make him miserable
to such a point?
1131 Abelard considers himself the most wretched among men.
1201 Some took pity of him.
1319 Students become willingly miserable.
1502 How miserable is his life in St. Gildas.
1547 In respect of Divine Mercy.
1551 The Paraclete makes people merciful.
1157 Women are weaker and their distress is more miserable.
1594 The Divine mercy.
1609 Divine mercy.
1810 Become more powerful as Abbott of St. Gildas, he is actu-
ally more miserable.
1892 Your letters, Abelard, fairly relate our miserable story.
1917 St.-Gildas, the end of a miserable story.
2044 and ff. Loosing Abelard, Heloise lost everything.
2047–8 Everybody must know how shameful (“characterized
also by physical misery”) has been what has happened to
me in this dire circumstance of rape followed by pregnan-
cy (and not from the castration of my friend, as everybody
writes!)
2338 The Divine Mercy protects Abelard through Heloise’s
prayers.
2397 O God, remember, you are merciful.
2402 Judges are obstinate; they blush if they are merciful.
2411 I shall praise thy Mercy, o Lord.
2412 Mercy exalts judgment.
2414 Judgment without mercy is what deserves those who do not
mercy!
2419 David broke his judgment.
2429 David was merciful.
2430 Yet God is the Mercy itself.
2447 A most miserable anxiousness before death.
456
INDEX OF SELEC TED WORDS
2466 Jesus shows a paternal commiseration.
2633 Wretched as we are, your words, Abelard, make us even
more wretched.
2653 At your death, it would be too late to pray; we could only
cry.
2657 If you abandon them, they will have no further reason to
live.
2707 Heloise, of the wretched the most wretched!
2721 To make me the most wretched, Fortune, first, made me
the happiest.
2767 O me, born to be cause of so great an infortune!
2835 “The infirmity of my most wretched heart.”
2885 I really am unhappy, Heloise confesses.
2931 See how unhappy I am, and how even more miserably I live!
3037 Abelard, the little man, once husband of who is now the
spouse of the greatest King.
3143 Those are the most miserable who enjoy neither present
goods, nor the benefits of future life.
3150 They are anywhere miserable.
3229 A miserable blindness.
3287 The only pleasantness of a miserable life is its end.
3293 Rather than see a child suffer all the time, we prefer to see
him die.
3296 We prefer to know the absent friend happy, than present
unhappy.
3299 Heloise, you do not even enjoy my miserable presence.
3302 You see me live miserably.
3304 If you would tolerate my calamities, you would be an enemy.
3363 Your attitude is so miserable.
3468 Miserable pleasures.
3661 My miserable pleasure.
3728 The miserable life of those men who decompose in their
manure.
457
 ABEL ARD AND HELOISE
Nocent; Nocens.. Noxious, nocent, harmful, injurious.
Versus the antonym “Innocent;
Innocent; innocens.”
172 A maneuver which turns wrong.
957 Alberic seeks to pick holes. He looked at what could be about
to be harmful to me.
1094 Falsely accused, like Susanna was, Abelard is innocent.
2180 Heloise proclaims to be most harmful.
2183 But Heloise is most innocent. She cannot be guilty.
2815 Even if her mind is innocent; however, some sins may have
previously occurred.
2861 It is easier to find persons who have preserved their
innocence.
2945 Praise can harm.
3594 God’s Son also was innocent.
3627 And Abelard, also without any fault, paid for others.
3674 Iniquity has injured most cruelly Abelard, yet so innocent.
Peccatum. Sin.
632 “If you marry, you do not sin; if a virgin marry, she has not
sinned.”
1668 This girl who touched the Lord, is a sinner.
2368 Sinners deserve a more severe correction.
2570 The soul damaged by the error of its sins.
2782 The sinner is caught in his net.
2817 Many sins have occurred before meeting Abelard.
2823 My punishment is the logical consequence of previous sins,
Heloise confesses.
2823 The precedent sins of Heloise.
2840 Why do penance when you are ready to start again?
2844 It is too simple to accuse oneself.
2850 To acknowledge his sins.
3449 The sinners will also be heard.
3659 My love, the concupiscence led us both into sins.
458
INDEX OF SELEC TED WORDS
4102 Not sin through neglect.
4206 It would suffice to prohibit what is sin.
4342 Jesus, friend of the Publicans and sinners.
4383 If the mind is not corrupted by depraved will, what he does
with the body is not sin.
Perfidy, betrayal. Proditio.
575 Abelard accuses himself of the highest betrayal.
599 Fulbert is about to reveal marriage.
795 The betrayal of his servant permits the castration.
809 One that Abelard has previously betrayed, who is he?
– He is God.
1132 Castration: a small betrayal of yesterday, for Abelard.
1900 Castration: a supreme perfidy, for Heloise.
2048 A perfidy which, robbing Heloise from herself and robbing
her from Abelard, has toured the world, commentators
would have still not seen.
2766 The traitors who carried out the castration.
2789 The perfidy of Dalila.
3009 Castration: a cruel perfidy, for Abelard.
3413 What to think about this supreme betrayal I would have
committed towards your “uncle”, says Abelard sarcastically.
3418 Now, more seriously, Abelard’s one, who deviates from the
vow he made before God to become a true Monk. The nar-
rative skillfully mixes both betrayals.
3475 The supreme perfidy of the “uncle”.
Philosopher. Philosophus.
347–9. A philosopher must have the aura of an exemplary life: a
countenance. He is a laic monk.
617 Marriage provokes tears in the philosophers.
637 Before considering marriage, he should consult philosophers.
667 Richness is not the lot of philosophers.
459
 ABEL ARD AND HELOISE
670 The great philosophers were despisers of worldly life.
684 The best of the philosophers are like monks who live for the
love of God.
705 Wisdom among ancient philosophers was religion of life.
714 Among the philosophers we may distinguish…
721 Philosophers are declared wise through their life, and not
through their science.
876 Origen, the greatest Christian philosopher.
1284 Abelard’s students behave like philosophers of old.
1290 Many philosophers abandon the cities.
2142 Nobody among philosophers or kings could equal Abelard’s
glory.
2158 Abelard, he composed and sung verses, something other
philosophers did not.
Pregnancy. See HOC.
Prevision, wisdom, caution. Prudentia (that represents all mental
faculties for Cicero).
Separation, discernment. Discretio.
312 The graybeard might be imprudent.
725 Imprudent or impudent?
729 Be prudent if you take wife.
1564 Everybody admires Heloise’s wisdom.
2309 Abelard makes confidence in Heloise’s wisdom.
2451 It did not escape to your wisdom.
2503 A wise woman is given by God.
3452 The Lord uses sentencing with caution.
3557 Heloise’s talent in her sagacity.
3911 Wisdom is also discernment.
3916 It would not be wise to overload the ass.
3951 The discernment of Saint Jacob.
460
INDEX OF SELEC TED WORDS
3953 Blessed Benedict incites to discretion (discernment).
4116 The discretion (prudence) of Blessed Benedict.
Polleo. I prevail. Polluo. I pollute. Polluisse.
198 William of Champeaux prevailed in Châlons.
343 Abelard begins to give rein to his lust.
804 In philosophy, Abelard largely prevailed before castration.
His continence was exemplary. Here is the true Abelard. The rest
is fake and prank.
1627 Our reputation ought not to be polluted, but rather pol-
ished in us.
2740 God didn’t intervene when the bed had been polluted.
What a jester!
3098 The soul is strong in virtues.
3224 In solemnities they exhibit precious ornaments.
3411 The pollutions and fornications before marriage.
3484 Castrated, free from carnal pollutions, he became more
worthy for the divine Service.
Puella. Generally an innocent young girl (matured before boys
or puelli).
382 Heloise astonishes; despite her youth, she is ahead of all
women.
391 This young girl knows a lot of things. She will be easily con-
vinced to play in the comedy specially mounted to getting
out of there.
436 Heloise is a tender lamb.
502 The shame is for the “uncle” of the girl.
536 This young girl must admit that she is pregnant; she already
bears a child.
1671 This young boy, John, to whom dying Jesus recommends his
mother.
461
 ABEL ARD AND HELOISE
2234 Abelard threw this little orphan girl Heloise into the convent.
2897 The fervor of youth.
3334 The coquetry of the girl Galatea.
3870 Wine turns the minds of young people till they rape girls.
Res. Thing, object, matter.
119 and 124 The whole thing in the question of the Universals.
189 The end of this affair shows it clearly.
263 In such a captious matter.
359 Abelard tells us both histories of the thing: pride and sex.
1017 The affair about his book is a thing of enormous importance.
1165 He travels to Greece to establish the truth of the matter.
1220 The Abbott reserves his judgment super hoc.
1244 At first sight, he does not approve the project.
1460 I would never have accepted such a case.
1598 For that thing (castration) greatly removes any suspicion of
that turpitude.
1697 Sign of the thing, the veiled head of the woman is like the
foreskin of the man.
1773 The servant ran away from the horror of the thing he has
committed.
2184 Crime is not in the result of the thing.
3436 May the reality of the thing oppose a cure to the lies!
3844 We come to this point through default of the thing.
Robbed (raped)
2047 One baneful and miserable case.
2048 A well-known infamy that robbed her from herself and
from her friend.
Sadness, sorrow, grief. Lamentation. Maestitia, moeror.
493 How much sadness among Abelard’s pupils seeing the HOC.
462
INDEX OF SELEC TED WORDS
522 Heloise is overwhelmed with grief about the shame that will
fall on his friend: he will be accused of being the father of
the fruit of her rape: her bastard.
2035 She has long been immersed in grief.
2672 Consumed by grief, Heloise will never be quieted.
2677 When the inevitable comes, accompanied by a maximum of
grief, it would better come suddenly.
2728 Only the joys of extreme pleasure give the measure of the
bitter grief that follows them.
3359 The acrimony of your spirit should have disappeared,
Heloise.
3637 The grief caused by the death of a firstborn.
3683 Be careful! Cornelia would have mourned for what she
loved!
Separation, inseparable.
519 The pain of the lovers when they separate.
525 The separation of the bodies.
631 If you are separated from women… Paul says.
739 Not married, the joys of finding us again.
758 They separate immediately after the marriage which so is
not consummated.
863. Abelard separates from his brethren. A monk lives alone!
1353 The dedication of a church cannot separate the Trinity.
1634 Women are inseparable companions of Jesus and the
Apostles.
2747 Separated, they lived even more chastely than before.
2750 they lived independently of each other 3530 Heloise, in-
separable companion of Abelard the monk.
3545 What would have happened if Heloise would not have been
married?
4215 What separates Jews and Christians.
463
 ABEL ARD AND HELOISE
Servus. Servant or slave. For famulus, see ancilla.
786 Abelard’s servant was corrupted.
794 He has been punished.
1548 The sisters of the Paraclete serve Christ devoutly.
1834, 1841, 1842 Servant of Christ.
2535, 2554, 2558 Slave of the Lord.
2537 Little slave of the Lord.
2602 Abelard, you preferred place the servant girl before the
Lord?
2820 Heloise admits to have served among carnal pleasures for a
long time before (diu
diu ante
ante).
2861 Those who had served innocence.
2996 – 2997 Abelard, servant of Christ Spouse.
Subscription of Epistle 5.
3041 Heloise, you are now above all servants of God.
3045 Role of the spouses: interceding with their Master.
3135 Heloise is conscious of serving Christ.
3554 Abelard, the most incontinent little slave of the Lord: he is
pitiful; he has lost all countenance.
Shame, verecundia. Pudor. Blush. Impudenter, shameless.
168 and 312 His Masters William and Anselm are shameless.
522 After the discovery of her pregnancy, shame falls upon
Abelard and causes heartbreak in Heloise.
529–31 the less they feel shame, the more expedient their action
appears.
558 How shame supposedly affects the Canon!
662 What a shame to have to tolerate the dirt of children!
725 Getting married is jumping into fire and immerse in shame-
less obscenity 727 At least, that the sake of your reputation
temper your impudence!
802 – 3 The blush of shame.
822 The confusion of the shame.
464
INDEX OF SELEC TED WORDS
1126 Shame confuses Abelard.
1150 A shameful and impure way of life.
1188 The Abbott lives still more shamefully.
1291 In isolation it is not possible to defile the chastity of the soul.
1308 The more Abelard covers himself with glory, the more his
rivals fill him with shame.
1424 The new false Apostles sully Abelard’s reputation everywhere.
1463 The shameful life of the Monks.
1578 The usual perversity of his critics shamefully accused
Abelard.
1597 A new shameless calumny.
1604 Respectable and honest women.
1670 They invent a shameful link between Jesus and the sinful
woman who touched Him.
2133 The pudicity of the souls.
2521 Sometimes you have to insist shamelessly.
2522 Of impudence in prayer.
3231 “The more honorable to keep silence, the more scandalous
it is to speak.” Moncrieff 92.
3391 If everything they say about me were true, it would be the
most horrible thing.
3418 Has he not seduced the Canon’s “niece” shamelessly?
3495 The genitalia or awrah have been removed from Abelard to
keep the cleanliness of the purity. Therefore he recovered
his countenance.
3687 Heloise, you may not commend the dirt we have admitted.
3865 Chastity (pudicity) is difficult to maintain during meals.
Sister. Soror.
549 Abelard’s sister Denise.
650 Cicero refuses to marry his friend’s sister.
751 “Their little” is abandoned to the care of Denise.
1527 This already our sister in Christ, Heloise.
465
 ABEL ARD AND HELOISE
1560 This our sister Heloise.
1562 For the Abbots, she is almost a sister.
1659 What? We cannot take our sister with us?
1662 Is it possible that we may not hug a woman that is our sister?
1717 Abelard’s duty: he must take care of their sisters in the
Paraclete.
1876–7 Subscription of Epistle 2.
Heloise is far less his wife, and much more his sister.
2301–2 In the subscription of Abelard’s Epistle 2 there is confir-
mation of the relation sister – brother, but in Christ.
2322 Heloise’s sisters in Paraclete.
2342–3. Heloise, in the world Abelard’s sister, once dear.
2422 An example is given to you, sister.
2443 You know, most dear sister, from the Homely of blessed
Gregory.
2453 The whole Convent of your sisters.
2467 The insistence of the sisters of Lazarus.
2594 Farewell, Heloise’s sisters.
3579 Sister, be not troubled!
3599 Your true spouse, sister, is Christ.
3635 See, sister, how much grief for the death of an only son.
3638 Now, wail, sister.
3688 Accept, sister, accept.
4494 Mary sat and listened to Christ while Martha was busy.
Turpis. Turpitudo. Ugly, shameful. Ugliness.
148 He argues the most shameful accusations.
511 An ugly suspicion can taint an impetuous love.
522 Uneasy to suspect turpitude in those we best love.
623 Consecrate his life (marry) to a woman would be like submit
oneself to much turpitude.
725 Instead of the divine offices you would prefer filthy pleasures.
466
INDEX OF SELEC TED WORDS
727 The concern upon your reputation should temper your vio-
lent and shameful impetuosity.
856 The most grievous turpitude of the life in the Monastery of
St. Denis.
1150 Abelard blame them about the turpitude of their lives.
1188 The Abbott lived even more shamefully.
1463 The shameful life of monks.
1571–2 On the defamation of lewdness. Title of Chapter 15.
1595 Abelard cannot perpetrate this kind of turpitude anymore.
1597 A new impudent calumny.
1670 It’s a little too easy to imagine a shameful affair.
2289 When in the past you would have coveted me in temporal
(worldly) pleasures, Heloise postulate.
2732 A cruder term: fornication.
2737 The turpitude of fornication.
2874 When the soul takes pleasure in wickedness.
2955 Do not play the vile flatterer.
3231 It would be shameful to talk about it.
3416 Abelard would have seduced Canon’s “niece”.
3458 My libido had resulted in more than turpitude.
3484 Those wretched and most obscene pleasures.
3487 The seat of lust and the cause of concupiscence.
3492 Those members that exercise the most frequent turpitudes.
3683 To your shame.
3687 Our former and most shameless filthiness.
3866 The teacher of luxury, Ovid.
3875 Woman foulness is the most efficacious means to corrupt
a woman.
Unique, Unica. Uniquely, Vnice.
1893 Heloise calls out her friend: “Unique”! I.e., original (he
wrote to his friend!) and “special” (there is no other one.)
467
 ABEL ARD AND HELOISE
2073 Heloise précises that her friend is the unique possessor of
her body and of her mind. To possess: keep in his posses-
sion without being owner. Owner is Christ. See subscription
Letter 4.
2301 Heloise’s salutation at the end of her first Epistle.
Vnice: there is no one like you!
2408 The unique and most beloved daughter of Jephtah.
2595–6 Subscription of Epistle 4: To his Unique after Christ; your
Unique in Christ.
2596 “You, my Unique”, writes a copyist for Heloise.
2641 You ask me, Unique, what…
2668 Spare therefore, at least to whom that is unique for you…
Vehement, Vehemens. Ardently, vehementer.
135 The pupils most adherent to their Master.
158 Wicked comments upon William of Champeaux.
239 Abelard is not a little astonished.
295 Anselm violently shaken by envy.
334 His lessons greatly multiply.
422 Fulbert intercedes violently: Abelard must accept to take
care of the young Heloise.
431 He must coerce her if she would not accept.
434 Abelard is dumbfounded by the apparent simplicity of Canon
Fulbert.
438 Finally, as she must be punished, what better way to promote
physical love?
478 It was extremely tedious to go to school.
512 Is it not easy to imagine that the so vehement love of Canon
Fulbert can hide turpitude.
576 Abelard accuses himself vehemently of having seduced
Heloise.
468
INDEX OF SELEC TED WORDS
624 Heloise violently execrates marriage.
745 Heloise in tears violently sighs: marriage is the last thing to
do!
767 Canon Fulbert fulminates.
782 Fulbert and his cronies supposedly supremely outraged.
859 Abelard denounces violently the evil life in St. Denis.
882 Dramatic drops in the number of students in the schools of
the rivals.
909 His colleagues are strongly jealous.
1058 The bishop strongly urges him not to worry about the
condemnation.
1140 They are bitterly protesting.
1174 The Abbott challenges him violently.
1197 Abelard is deeply disgusted by the moral condition of the
monks.
1135 The choice for the name Paraclete is challenged with
virulence.
1572 The fact that he seems to ignore the sisters is strongly
criticized.
1783 The hand of God strikes him cruelly: fracture of his neck.
2247 She severely suffers from his lack of confidence toward
herself.
2519 The divine parable invites us violently.
2719 Concerning Heloise, Fortune has gone over the line both
sides: in happiness as in wretchedness.
3138 Heretics and hypocrites humble themselves ostentatiously.
3142 What should be admired the most?
3249 He asks eagerly her intercession.
3423 Certainly, unless grossly mistaken.
4444 The Apostle Peter sharply rebuked those who still con-
formed to the old law.
469
 ABEL ARD AND HELOISE INDEX OF SELEC TED WORDS

Videlicet. It is easy to see. Viz. Scilicet. Namely. Of course. 2864 The pleasures of lovers were sweet to Heloise.
In her first epistle, Heloise uses the adverb videlicet seven times. It 2872 The obscene ghosts of pleasures.
should be considered. The reader must be careful. He may 2897–8 The fervor of Heloise’s youth. Her experience of the
be wrong, but he should not push away the doubt. We find sweetest pleasures.
it eleven times in her last letter, and never in the second. 3170 The secret pleasure given by black women.
Abelard used it seven times in Epistle 3, ten times in Epistle 3468 Most miserable and sinful pleasures.
5, but twenty-five times in his First Epistle. Between T 417 3472 This carnal business had to cease.
and T 436 we find videlicet four times. Scilicet total 53 times. 3548 Heloise’s relish for carnal pleasures.
3563 The sordid pleasures of the flesh.
Voluptas. Pleasure, delight, voluptuousness of the senses or of the 3574 God had to raise them up from the mire and mud of
mind. When dictionaries say «volupté» is “the quality of be- pleasure.
ing voluptuous or sensual”, they say nothing. Is it luxury, 3661 Abelard filled Heloise with his wretched pleasures.
now dominant or, in a spiritual world, delight of the mind?
475 Apparently, the more the amorous delight took possession
of the philosopher and his pupil, the less Abelard was busy
with philosophy.
673 Ancient philosophers were deprived of all pleasures.
725 Do you prefer base pleasures or sacred duties?
1289 The role of the touch in depicting past pleasures.
1297 Plato’s trick to avoid the assaults of lust.
2077 Heloise did not search to satisfy her own passions, but only
those of her friend.
2273 Heloise has forbidden herself all pleasures in order to obey
her friend’s will.
2289 Temporary or depraved pleasures?
2690 All the other pleasures.
2728 The joys of extreme pleasure. Heloise’s summa voluptas is an
ambiguous and provocative concept.
2820 Heloise would have been serving “carnal delights” long be-
fore that period.
2846 The pleasures of the highest volupté (sensual delight or
sensuality in general), yet senses are not all triggered in the
pelvic plexus; sex is not the only trigger to arise happiness.

470 471
 E N D N OT E S
1
T 3685; Lamentations 1:12: “Is it nothing to you, all ye that pass by? behold,
and see if there be any sorrow like unto my sorrow, which is done unto me,
wherewith the Lord hath afflicted me in the day of his Fierce anger” KJV.
Monk Abelard bears two great sorrows: those of Heloise and his that are the
replication of those of his Heloise. Abelard is a true friend, ready to die for
his friend Heloise.
2
Abelard drops this confession in T 3663–65.
3
About Pierre Bayle in Philippe-Louis Joly: Remarques critiques sur le
Dictionnaire de Bayle. Première partie A–F (Ganeau, Paris, et Desventes, Dijon,
1748).
4
C. K. Scott Moncrieff: The Letters of Abelard and Heloise. Translated from the
Latin by C. K. Scott Moncrieff with the Dedicatory Letter by Moncrieff and the Prefatory
Letter by George Moore (New York: Alfred A. Knopf, 1926); Betty Radice,
The Letters of Abelard and Heloise (London: Penguin Books, 2003), revised
edition by Michael Clanchy (Penguin Classics); William Levitan, Abelard and
Heloise: The Letters and Other Writings, translated with introduction and notes
(Indianapolis: Hackett Publ., 2007); Mary Martin McLaughlin with Bonnie
Wheeler, The Letters of Heloise and Abelard: A Translation of Their Collected
Correspondence and Related Writings (New York: Palgrave Macmillan, 2009);
Joseph Thomas Muckle, The Story of Abelard’s Adversities: A Translation with
Notes of the Historia Calamitatum (Toronto: Pontifical Institute of Mediaeval
Studies, 1982).
5
Following Socratic instructions, we’ll see that “discovery of truth requires
detours and diversion.”
6
In the sense given by the Spanish philosopher Miguel de Unamuno: “The
man of flesh and bone, who is born, who suffers and dies…—especially
dies,—man you see and hear, the brother, the real brother [the friend]” (“El
hombre de carne y hueso, el que nace, sufre y muere—sobre todo muere—…el hombre
que se ve y que se oye, el hermano, el verdadero hermano…” In Del sentimiento trágico
de la vida en los hombres y en los pueblos / The Tragic Sense of Life in Men and
Nations. “Hermano” in the sense of “friend,” here Heloise’s real brother. But,
if Heloise may represent Dinah, Jakob’s daughter of the Old Testament—
just arrived at puberty, about the same age—Abelard is not Shechem, the
Hivite from Canaan. Abelard highlights the New Testament. He is the Good
Samaritan of the Gospels, especially good for the rescue of the victims of his
peers and rivals.

473
 ABEL ARD AND HELOISE
7
Voltaire, The Naive.
8
Paraphrasing Jean Racine’s Iphigenia IV, 6. Achilles to Agamemnon: “Est-ce
ainsi qu’au parjure on ajoute l’outrage?”
9
Videlicet: “Look at this!” Or “if it is permissible matters be seen so!”
10
T 2180. Pregnant, she has been most harmful, but she is not guilty. What
does it mean? She is not stupid to say that she is at the same time guilty and
innocent, what alas we read everywhere. It would be an irresolvable internal
contradiction, a pure nonsense, an aporia.
11
T 1585 and ff.
12
Concerning the “niece” still in quotes, it should be known that in some
libertine circles, small children, especially girls, are imported from distant
countries or neighboring orphanages. By decency, they are called “nieces”.
They are especially educated to sexually serve their owner.
13
T 537. Exultation is a curious word. It may mean a frightening excitation.
14
T 551.
15
From parere, pario: to bring forth, produce. Here, put down a male, a small,
instead of “give birth to a child.” He is not what it purports him to be; he
appears spurious, as an engine fallen from heaven, which, once unleashed,
should explode. Yet it went down like a lead balloon that crushed nobody,
except some genealogists.
16
“Hoc” is the word used to designate an unspeakable phenomenon. It’s a
rub or a snag. Such as used by Abelard, it seems first to concern the discovery
by “uncle” Fulbert of a supposed sexual liaison between the new preceptor,
Abelard, and his pupil, Heloise. Fulbert’s machination to assigning the girl’s
pregnancy to Abelard will soon be surmised. Fulbert himself refuses to see
the growing belly until the time he will be able to attribute the scandalous
infamy (pregnancy) to the private teacher, Abelard, alas too tender with
(and possibly enamored—in every sense of the term—to) this disconsolate
girl, his friend.
17
Sarcasm here is the art of deferring irony upon the receiver, who lets it
flow.
18
See Peter Abelard: Commentary on the Epistle to the Romans, translated by Steven
R. Cartwright (Washington, The Catholic University of America Press, 2011).
19
Moncrieff 15 for T 589–91 with the whole context.
20
Moncrieff 20 for T 789–90.
21
T 513 and ff. We cannot fail to go back to the chaste Susanna falsely
accused by lecherous voyeurs.
“Then the assembly believed them as those that were the elders and judges of
the people: so they condemned… [Abelard].” Daniel 13:41.
22
“I redden with shame.” T 520. Erubescentia: pudicity, shame. “I was filled
with shame and remorse over the maiden’s trouble”, Abelard writes (Muckle,
474
ENDNOTES
29). This includes that Heloise becomes seriously aware of the unbelievable
notice that she may be pregnant, which everybody else had already seen.
And her friend, Abelard, perceives the disaster that this would signify for his
reputation! They realize that they have been caught red-handed in a sordid
affair, i.e., Fulbert’s machination, somewhat like Mars and Venus had been
captured in a brazen net by the cuckhold Vulcan. Then, discovering in turn
Fulbert’s cunning, they separate not knowing until where the affair might
go, yet guessing that it is a nasty business.
23
T 343–4.
24
T 362 and ff.
25
In particular those of the first five centuries like Tertullian and Origen.
26
The term “scholasticism” is here used as the philosophical movement
trying to apply dialectics (reason) to the study of theology. This way, Abelard
attempts to come to the rescue of theology buried under routine. It has been
written that “he tried to bring theology down to the level of philosophy,
and identify both in a rationalistic system.” See Catholic Encyclopedia:
“Scholasticism.”
http://www.newadvent.org/cathen/13548a.htm
27
“Lovers,” as they have been designated for centuries by reason of the full
range of meanings of that formidable word lover lover, which is almost a trashy
word: “a partner in a sexual or romantic relationship outside marriage”
(Oxford Dictionary); yet for Abel Boyer and David Durand: Dictionnaire royal,
françois-anglois et anglois-françois: tiré des meilleurs auteurs…, Volume 1 (London
1756): a lover is a friend, someone who is in love with another, in the full
gamut of the word. Should we no more know how to say this now?
28
See my Abelard and Heloise. Crime and Love. Remarks on the Literal Translation
of Their Correspondence (hereafter: Remarks)
Remarks .
29
Abelard—Heloise: English Literal Translation of the First Six Letters of Their
Correspondence.
30
Heloise repeats the lesson in T 4137-8.
31
T 2173–7. “Soul quality and body beauty decorated Abelard’s adolescence”
Heloise confesses. He was beautiful and attractive as an adolescent may be.
32
T 493 and ff.
33
T 430. Through indirect discourse: “If my senses would perceive (sentirem)
that she would be indifferent or unconcerned (negligens i.e., “slighting”), how
diplomatically those things are reported… by Abelard!
34
T 428 and ff.
35
Letter 58 from the Lost Love Letters may give a clue to this point.
36
T 478.
37
T 1540. For Sister Heloise, Abelard composed, among many other writings,
text and melodies for numerous hymns (133 were recovered), as well as
sequences and planctus. Materially, he lost his fortune in Heloise’s affair. His
475
 ABEL ARD AND HELOISE
unique good, he gives it to Heloise and her daughters; it was the work of his
hands, the Paraclete.
38
“Just imagine how many depravities my immoderate lust [my excessive
and illicit passion] had enslaved our bodies…” T 3458. Nobody should take
those utterances literally. How wearying for him are the incessant false
accusations! Yet how important they are for the success of his tentative plan
to spare Heloise’s honor, not only to accept those accusations, but to repeat
them! He must howl with the wolves.
39
Part of Abelard’s confession in T 3628.
40
Consider Fuseli’s frightening picture The Nightmare.
41
T 2156 and 2157. Abelard is poet, singer, and philosopher. What more
could he be?
42
“As a chicken especially prepared for the spindle.” The expression reminds
that very young children were bought and especially prepared—the earlier
the better—in order to satisfy the sexual fantasies of their owner
43
T 186–7.
44
T 2815–24. Once more, how to understand this sentence from Heloise:
“But even though innocence may purge my heart, nor does consent incur
me the guilt of the crime, yet many sins went before it which do not allow
me to be altogether immune from the guilt of it. For indeed long before that
time [when the cunning tempter tried to ruin them by fornication and then
by marriage], ministering to the delights of carnal snares, I then deserved
that which I now bewail, and the sequel is made a fitting punishment of my
previous sins. Evil beginnings must lead to an untoward end”? Moncrieff
80. It cannot be said more clearly. A crime? What crime? Guilty (twice) of
what? Yet she has been—rather she is innocent; she has not consented. We
must admit that something ineffable has occurred that may explain the word
crime and her false feeling of guilt. But there had been many sins… I admire
Moncrieff’s prose, but here his translation is clearly tendentious. He didn’t
get the core of the affair either.
45
Querimonies are repetitive and tiresome complaints. Querulousness is
“complaining in a rather petulant or whining manner.”
46
T 3020–3. See also T 3308 (quiesce quiesce querimoniis
querimoniis) and T 3368 (hanc
amaritudinem depone). Amaritudo: acrimoniousness.
47
T 836 “O, that my bed is unworthy!” and T 2767. “O me, born into the
world to be the cause of so much villainy!” In any case, it cannot be, as
is often given, that she accuses herself of having been the cause of the
castration.
48
T 2287.
49
T 468. “What from then on?” Quid denique?
50
Matthew 25:12. Heloise, the wise virgin went in with the Lord to the
marriage. To the foolish virgins, the Lord says: I know you not.
476
ENDNOTES
51
T 2050. For Heloise, the manner through which she has been made
pregnant and so lost her love is the most disturbing question.
52
Examples are worthier than words. T 3.
53
Nostri a misprint, instead of Nosti.
54
Probably a place where it was difficult to read the word. Copyists have read
“coepto”
coepto” that means “having begun” to be full of wine, instead of “captus” “hav-
ing been captured”.
55
“He corrected this opinion, no longer maintaining that the same qual-
ity was the essence of all things, but that, rather, it manifested itself in
them through diverse ways.” Medieval Sourcebook: Peter Abelard: Historia
Calamitatum. The Story of My Misfortunes translated by Henry Adams
Bellows (1922; reissued in New York by Macmillan, 1972). On line:
http://www.fordham.edu/halsall/basis/abelard-histcal.asp
56
A clear word, although seemingly ambiguous: Cupidus, i.e., lustful, forcibly
different from T 418. Here: anxious to possess through love, as god Cupid.
Thus: lecherous, “horny.” A word, translators refuse to catch. “Fulbert, dearly
loved money” for Radice 10; “most avid” for Pagani 137; “his love of money”
Levitan 11; “extremely avaricious” for MacLaughlin and Bonnie Wheeler 24.
Such a bad start in translation can only lead to a bad end.
57
Fulbert “gave complete license to my desire” McLaughlin and Wheeler 24;
“giving me complete freedom to realize my desires” Radice 10-11. Levitan 11;
“to my desires” (desideri) Pagani 137.
58
“His [Fubert’s] love of his niece”, is it a bit less ambiguous? Radice 11.
59
HOC i.e., “that thing”. In this instance, this demonstrative pronoun de-
notes something that is just about to be more precisely mentioned and some-
thing that, yet being near in time is not close to the speaker.
It refers to Heloise’s pregnancy that the Canon will not see, but observe,
because he must wait the well-timed moment; an event in the sfumato of a
generalized discomfort; the pregnancy that yet everybody could better and
better follow.
60
That continence is not denied.
61
Shame to have been under the same roof—at first a silly idea, yet plainly
voluntary—but above all shame for having been trapped by the cunning can-
on in an extraordinary machination.
62
Mars and Venus were caught, not Abelard and Heloise. “They found too
late that they were in Fulbert’s trap.” There must be no misunderstanding!
Abelard’s arrival under the same floor as Heloise is canon Fulbert’s stitch-up;
a cleverly planned sting against the well-known philosopher Abelard elected
scape-goat of the century.
477
 ABEL ARD AND HELOISE
Read carefully Homer’s Odyssey VIII ll. 266-369 (translation Samuel Butler).
63
The subtitle—introduced by me—underlines the importance of Heloise’s
pregnancy. No such title in manuscripts, whose titles are anyway late adjunc-
tions. — Conceive: “generate when talking of animals and plants!”
64
An outstanding precision: What to do with “that thing?”
65
Notice parere, pario: to bring forth, produce a child. Here put down a male,
instead of give birth to a child.. Parere is normally reserved to animals.
66
And not Petrus Astralabius.
67
Fulbert’s comedy is part of his machination. Pudor: a feeling of shame and
humiliation.
68
“An unpleasant state of mental uneasiness, nervousness, apprehension
and obsession or concern about some uncertain event”.
69
No longer a Canon! Nor Heloise’s uncle: a man.
70
A derisory comedy, indeed; a counterpart of Fulbert’s previous comedy.
71
Notice the use of Dejicio: to discharge, evacuate, deject. “[Still] in the 19th
century any reference to female sexuality was considered a vile
aspersion”. See T 728. Heloise’s spur is a spurious: a misbegot, a sputum.
72
Corrupted: done undeserved harm; correctly interpreted in the equiva-
lent conditional form: I would have corrupted, in absence of the conjunc-
tion “if ”.
73
Dehortation is a speech for dissuasion or deterrence; a discourse for dis-
suading to do something.
74
For Heloise’s sake Abelard wants to be recognized father of her offspring
of doubtful origin in order to get her out of there. Marriage must also stop
the scandal of an incestuous rape. She refuses this sacrifice. It is a fraud for
he is not the father of her bastard.
75
Even the well-educated Moncrieff was influenced by the perspective of a
sexual relationship between Abelard and Heloise, two chaste persons. He
also used “mistress” instead of “friend”. An abuse of power.
76
This is Heloise’s strongest argument. She has been his friend, nothing
more. For Abelard, she was his sister. To this friend and for her, this first
Epistle had been written. It’s clear from the outset. Why has it not been
recognized?
77
Endearment, affection, grace (state of sanctification by God).
78
Our small one”. Effectively, it will be their moral burden for their entire
“Our
life. It does not mean that Abelard is the father of that bastard.
79
Abelard did not entirely keep his promise to be a true Monk. Here, proditio
is God’s denouncement of the unfaithfulness of the monk Abelard.
80
Not “ille” (Fulbert), but “is”, that is God.
478
ENDNOTES
81
Veretrum or uretrum: the ureter. A synecdoche: The part is taken for the
whole: the ureter for the penis, the shaft, the member. Skoptzy’s great seal.
82
“so young a woman” for Scott Moncrieff, p. 21.
83
This is Heloise’s suicide: the death of the body.
84
Copyists know that there was no sex in the relation with Heloise.
85
Cella, the cell is a little room where the Monk should live as Malchus,
alone, retired from the world’s sounds.
86
He has become a theologian.
87
The first Church History of Eusebius Pamphilus (4th-century).
88
Abelard is now officially a monk, a regular Benedictine monk, since he
sought refuge in the monastery of Saint-Denis.
89
Now Palestrina near Rome.
90
Miserrimum echoes Heloise’s despair in T 2707.
91
Gesta: account on the deeds of a hero. Saint Dionysius the Areopagite
(first century AC) must not be confused with Denis of France (ca. 250).
92
Fortitudo (courage), one of the seven cardinal virtues, is a gift
of the Holy Spirit. It confers an extraordinary readiness (disponibility) to
endure worries for love of God.
93
Pudicity: purity of body and soul opposite to illicit pleasures, indecency,
impudicity; a sense of decency.
94
Adjutor: assistant, helper.
95
The Christian Confirmation represents an achievement, i.e. the last step
of the admission in a new world. The assembly of the faithful say: “Now you
are participating in full to the Life of Breath.”
96
One of the most beautiful Gregorian hymns: the Veni Creator Spiritus.
(ca 9th century) exalts the mystery of this grace.
97
Abelard declares here that he has not abused Heloise. The crime has been
only imputed to him. Quite in a Socratic style, he suggests that he is not
the corruptor (the abuser), thus that another is. This equates to a real de-
nunciation. It makes Heloise’s uncle, Fulbert, more than suspect. Abelard
is innocent. He is a saint: he has resisted the temptation thanks to Heloise,
betrothed, desponsata during a special covenant, yet temerata: defiled.
98
Abelard probably meant a third form of monasticism, found primarily in
the East, the skete, one of three early monastic orders along with eremit-
ic and coenobitic that became popular during the early formation of the
Christian Church. (Wikipedia). Abelard thinks to flee to the furthest East
like Jerome. But God sent him to the worst place, to the West, to the demons
of Saint-Gildas.
479
 ABEL ARD AND HELOISE
99
Abelard recognizes that he is cruel toward himself and toward his friend
Heloise, but he is faithful to his conscience.
100
What is important for us is our conscience. But for you, what matters is
our reputation.
101
The Monastery of St. John the Forerunner founded ca. 462 in
Constantinople by a Roman patrician called Studius was famous for several
centuries.
102
At that time, Abelard is eunuch!
103
The following qualifications show pertinently the person to whom
Abelard writes this story: HELOISE, a soulmate in misery. Heloise formerly
his sister is now his brother in Christ that is a Monk like him, as she may
have been only his friend, even already his brother in the world; as surely as
Abelard is now his sister. In the spiritual world of the twelth century, there is
just one gender.
104
Conversation may also mean “way of life, conduct or behaviour.”
105
Commerce: social exchange of opinions and ideas.
106
Desolation: sadness resulting from being forsaken or abandoned.
Desolated: crushed by grief.
107
Oppression: prolonged cruel or unjust treatment.
108
We have already read that the crime undergone by Heloise is a sign of
God. Her life has been sacrificed to save her beloved monk, Peter Abelard.
She is a real friend. It’s the story of the savior who comes to the rescue of
someone who, finally will save him: the illustration of what friendship is.
109
A deprecatoria is a letter of supplication, here in answer to her friend’s con-
solatoria. A deprecation is a prayer of submission for the forgiveness of a fault
and an appeal for pardon in the most solemn manner after an infringement.
By her pregnancy, Heloise is so noxious that she is directly responsible for
the love death. She also feels particularly unforgivable for having accepted
(under protest: vi convicted) the marriage with Peter, which confirmed the
paternity of her friend and definitely ruined him.
110
Imò should probably be better rendered by “on the contrary” to underline
the strength of the contradiction.
111
This program resumes the most particular relationship between the very
special Master and his singular schoolgirl. Heloise knows neither mother nor
father; Abelard is her father. She refuses marriage for decisive reasons. He
is also a brother, a Ciceronian brother; and she his sister, more so as they are
now Benedictine brothers. Consult my book of Remarks.
112
Vestram a form of politeness (T 1883). Notice the next leap to the familiar
form already in T 1892.
480
ENDNOTES
113
The “thing” i.e., the contact. “Whose presence I have lost” for Moncrieff
53. “The reality I have lost” for Radice 47; “the real substance” for Levitan 49.
“Whom in reality I have lost” for MacLaughlin 51. Res the thing, the matter as
in Res publica, the public concern. Heloise starts with an interesting sarcasm.
114
Amico: Friend, with a capital letter (sic). See also T 603, T 1877. T 1897-
8, T 1955 and T 2091. The friend to whom the first letter was addressed:
Heloise and no one else. Amico not with capital letter in Troyes’s manuscript.
See Monfrin’s Abélard. Historia Calamitatum. Paris: Vrin 1978. P. 111.
115
Abelard has inflicted two major wounds in marrying Heloise: he accepted
to be reputed to have seduced her and to be the father of her bastard, and
so to have been addicted to sex. Moreover, he doesn’t write a word about her
rape in the list of calamities. There are clues only for him.
116
Here starts one of Heloise’s clearest confessions: a crime committed earli-
er by a third party has separated the lovers; a treachery and an infamy. What
then if not a rape? It is not possible that she makes reference to the castra-
tion, which happened later on, at the end of the adventure. Casus: Fall, ruin,
event, curse and disaster, something unexpected: what could have damaged
love to this point, if not the rape’s consequence: a stupendous pregnancy?
Heloise’s pregnancy comes at a very wrong time. With her Master, she was
trying an experience of syneisactism (living together with a man outside of
sex).
117
The variant [castration] indicates a thorough misunderstanding of the
copyist or an evil intention. It cannot be the castration; it concerns Heloise
and nobody else; it is the rape followed by pregnancy. How cautious are the
terms in which these things are said! Just getting that straight.
118
This revelation is clear. Something very evil has perverted Heloise to the
point that even Abelard could no more recognize her. As Heloise no longer a
virgin is, she no more is the right partner for the Master’s syneisactic experi-
ence. Love has been cut, i.e.castrated.
119
Here, there is a commutation—a kind of word game—between two paro-
nyms voluptates (the desires) and voluntates (the wishes).
120
Æschines of Sphettus (ca. 425-350 BC), a follower of Socrates.
121
Ars dictandi: here: poetry: the art of giving form to the invention in various
arts; “The rhythmical creation of beauty; its sole arbiter is taste” E.A. Poe.
122
Noxious, nocuous, nocent, harmful, but not guilty! One cannot be both
innocent and guilty. But one can be innocent and harmful. Nocent she is,
because she has become pregnant from a rape—like HIV positive; the dirti-
est gift that a friend can offer to her friend. Most toxic to love, it is a redhibi-
tory flaw.
481
 ABEL ARD AND HELOISE
123
Affect: disposition of the mind. A “prevailing psychological state”; here
“characterized by a will to do evil.” Also “the intention” that “pushes to the
act” ad-factus animi. “For it is not the deed, but the intention that makes the
crime.” Moncrieff.
124
In all likelihood, desire vanished as soon as pregnancy was suspected with
a probability close to certainty.
125
Heloise’s entry in Argenteuil is not religious. It is the suicide of a slave
to obey her master’s and savior’s voice because she is coveted by a kind of
pimp. She commits a fault in having been assaulted, and therefore she has
been most harmful to her lord and to their love. A sad example of a guilty
victim.
126
“Nothing less certain.”
127
Turpes instead of temporalis in Monfrin, Appendice 117, 269.
128
The daughter of the Archsynagog. The symbol is here clear: Heloise, her
body dead at the threshold of the sacristy, shall be raised from the dead: she
will be Christ’s spouse. A spouse resurrected from the dead.
129
A good example of “commutatio” (term of rhetoric where two sentences
opposed by changing the order of the same words.)
130
That is the castration. The castration is here to hide the core of the most
lamentable tryst of the twelfth century where the bride has been raped and
made pregnant by the priest who will preside the wedding ceremony! A dou-
ble sacrilege.
131
She is Mother or Abbess now, and she has many daughters: a saint family.
132
This one is Abelard. Thus, according to Heloise he has not prac-
ticed evil, i.e. sex outside marriage. Then, to ruin the monk, the demon
has plotted marriage—the idea of marriage, according to Abelard, the
Ulyssean liar, had been inspired to Abelard by the devil; as usual, Abelard
tells us that he has proposed marriage to Fulbert, but this is probably
another trick of the dialectician. It would not be surprising to learn that
marriage is a double-edged frame-up. Anyway, the marriage has not been
consummated.
133
Why has Heloise (?) chosen this extract of Rom 7:24? Why Virgin Heloise
would despise her body, if she has given a child worthy of their love to her
Savior Abelard? But the fruit of her womb is the child of a crime; her body
is dead, and her bastard a fruit of pestilence. It died from puerperal fever.
134
In my opinion, although this passage, in a certain sense remains enig-
matic, Heloise draws here in broad strokes part of Fulbert’s portrait already
started in T 2910. No oficial scandal, but a moral fluctuation between good
and evil. Videlicet: it goes without saying, it is evident.
482
ENDNOTES
135
Carnales the people busy not only in worldly or secular things, but en-
gaged in debauchery. Quite opposite to spiritualia that qualify people who
pray or are concerned with mind.
136
Incontinentia: a polysemic term (having a number of meanings, interpre-
tations or understandings) and thus an ambiguous word, particularly in the
hands of dialecticians: discomposure, disconcertment, disconcertion, i.e.,
anxious embarrassment, as here, but also excess, disorder, incontinence, etc.
137
The sentence resumes the case: Heloise has been raped and made preg-
nant; her participation can only have been that of a victim.
138
Illius, gen. of ille. This determiner concerns Fulbert whose most cruel
betrayal was the mania to deprive lovers from their sexual organs: Heloise of
the virtual cavity of her uterus, and Abelard of his ureter.
139
A patroness is a lady of distinction under whose protection Abelard placed
himself; he is his servant and slave! St. Agnes is the patroness of the feminine
holy martyrs. See her legend, well in the tone of Heloise’s martyrdom.
140
Saint Paul, the First Hermit of Thebes (ca. 350 AD).
141
The judaizantes or judaizers were Jewish pseudo-converts to the new
religion of Christ. The term was still used by the Inquisition to refer to
crypto-Jews.
142
The beatitude or celestial beatitude for the Christian is the perfect felicity
that Jesus will provide to His own. Elect: electi sui, i.e. the favorite, the chosen.
Luke 18:7.
143
Right now, in total contradiction with the prior utterances, as an out-
raged schoolboy, he becomes appalling and throws a flood of unfounded
accusations to complete the picture of the criticisms emitted against him. A
funny joke! Or is the change in tone, from here on, an adjunction of a third
copyist?
144
Contaminatio: pollution, defilement, profanation.
145
Sarcasm is here quite obvious.
146
Accedo: join up with me, walk the same way as me. Was it not Abelard’s
intention since the beginning?
147
Here is the badge we need: quae (who) is a girl; she is Heloise who partici-
pated in the fault (thus a common culpa which implies love) and now in the
grace! It is a veritable disclosure. This companion of infortune, the receiver
of the first Letter cannot be a male friend. Latin gives the mark (episemon)
of the gender through the declension. The gender may also be given by the
context; the first Letter of this Correspondence e.g. is written to Heloise, a
feminine friend. Compare also with familiarissme comes at the end of the first
letter.
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148
Who is this one? We guess it may well be the harmful Heloise who first has
been soiled. But Abelard loves to play the mystery with us, his students. He is
definitively the one whom the devil wants to destroy; the demon did it at first
and ostensibly through his Heloise’s persecution.
149
What? Hoc, of course; the tempo may lead us to first think of the castra-
tion; equivocalness persists, but it may well correspond to the “what to do
with that” of T 540. Copyists first have mixed castration and fornication,
as intentionally appropriate. Mass communication systems have not under-
stood the trap. The double meaning of next sentence, a trope, is obvious.
150
The castration? No! Human love? Not enough! Heloise’s pregnancy? Yes!
That’s the real blow.
151
Heloise has no known father or mother. Her kinsmen are very question-
able, unless they are those of “father” Fulbert.
152
Fulbert would probably have planned to make Heloise a call girl; that’s
another reason why the canon tried to get her back.
153
Compare with T 537: exultation: extreme excitement of anger there; here
of joy. Thus there are two different possible meanings for the same term that
I would qualify neutral, for it needs to be labelled by a sign (sĕma), here an
s or another word. The word “exultation” itself has no semantic ambiguity,
but it must be fertilized by a very precise statement; in this case by either joy
(as commonly understood) or rage. The word exsultation (or exultation),
just as the word excitement needs a complement to remove its ambivalence.
Abelard did not see the necessity to specify otherwise than by a slight dif-
ference in orthography. He didn’t want more; he preferred to maintain the
understatement.
154
Patience: endurance, constancy, patient continuance (waiting), persever-
ance. As in Rom 5:3.
155
Be remorseful; be afflicted.
156
How better confess his innocence in Heloise’s rape? As Christ, Abelard has
given his life for his companion, Heloise, so severely victim in her intimacy.
157
“You are my sun.” See Lost Love Letters 22, and 87: “Sun is your face.”
Also 92 ad 96 by Heloise: “you are different from all others because in you
nature has gathered all the best that the world could offer.”
158
The subversion (it puts upside down any other interpretation) is subtle.
It is not only a figure of style (an epiphoneme), but also and primarily the
admission of an appaling truth.
159
Abelard repeats here what Heloise has written before. See T 2755 - 2756.
In contradiction with T 3627 “and Abelard, also without any fault, paid for
others.” Moreover, it’s not clear who this one is. It entertains understatement.
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ENDNOTES
160
Not “servant” (famulus),
famulus), but slave; now that Heloise has been liberated
famulus
in libertatem asserta. Abelard took the weight of the yoke. This is part of his
therapeutic planning for her and of his expiation. The savior took the pain
from her and put it upon him.
161
The plural form indicates that the term is applied in its first meaning.
“Incontinentia” is “lack of self-restraint, inability to control oneself”, “loss of
composure” and not necessarily “unchastity”. Here maybe: excesses, disor-
ders. The misuse of this word is too easy. It was too easy to mystify.
162
Those who are guilty. But neither Abelard nor Heloise are guilty. Or does
he mean all the others who are guilty and also deserve mercy?
163
“Our portion” here our fate, our lot. It may also refers to the gift of life
offered by God to live, as a dowry is given to a bride at her marriage, the so
called “marriage portion.”
164
Heloise was only, yet totally his friend, thus a singular bride for a very
special Master. They were unusually tied; friends without defined gender,
but, what is so rare: real friends. See explanations in my book of Remarks.
165
This is exactly the therapeutic system applied by her physician, the psy-
chotherapist Abelard who has heaped his own misfortunes in order to occupy
Heloise’s mind and so attempt to erase until the cicatrix of the double-edged
broadsword’s injury that had been deeply sunk in the heart of his beloved
virgin maid: the Mater Dolorosa.
166
I don’t know whether it is possible to imagine the bitterness of this
qualification.
167
Ovid.
168
For Mt 24:12, the Vulgate writes: Et quoniam abundavit iniquitas, refrigescet
caritas multorum. Where caritas is for agapeagapē̄ “that is, affection or benevolence;
specifically (plural) a love feast: a (feast of) charity…” The Polyglot Bible.
169
Not a too strange sentence if we admit with Heloise that the crime re-
sides essentially in the intention, i.e. in the mind of the criminal. She holds
a serious grudge toward her canon who probably was particularly criminal
in his intention to damage Abelard’s reputation. We should not think that
something is missing or that the copyst could not read exactly the sentence,
something like a lectio difficilior potior (a difficult reading is preferable).
McLaughlin’s and B. Wheeler’s translation gives, in the mood of “A man
cannot hate his brother without being a murderer” (John 3:15): “These sins
are not necessarily committed, even though the body is touched or injured,
as when a woman is violated by force, or when a judge is compelled in justice
to put a criminal to death.” In http://epistolae.ccnmtl.columbia.edu/letter/903.html
ĭ ĭm
ĭn
Yet, mĭn ĭ ē means “very little” or “not at all” and not “necessarily”. See also
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Radice 108, Levitan 122, Moncrieff 124: “And even with contact or injury to
the body these things are not committed, when for instance a woman is rav-
ished by violence or a judge compelled by justice to kill a man.” At any event,
the comparison or the juxtaposition is flawed.

486