Héloïse - Knowledge

561:(young woman or female young adult). Based on this description, she is typically assumed to be between fifteen and seventeen years old upon meeting him and thus born in 1100–01. There is a tradition that she died at the same age as did Abelard (63) in 1163 or 1164. The term adolescent, however, is vague, and no primary source of her year of birth has been located. Recently, as part of a contemporary investigation into Heloise's identity and prominence, Constant Mews has suggested that she may have been so old as her early twenties (and thus born around 1090) when she met Abelard. The main support for his opinion, however, is a debatable interpretation of a letter of Peter the Venerable (born 1092) in which he writes to Héloïse that he remembers that she was famous when he was still a young man. Constant Mews assumes he must have been talking about an older woman given his respect for her, but this is speculation. It is just as likely that a female adolescent 1216:

Heloise were, at least at some points, not consensual. While attempting to dissuade Heloise from her romantic memories and encourage her to fully embrace religion, he writes: "When you objected to yourself and resisted with all your might, and tried to dissuade me from it, I frequently forced your consent (for after all you were the weaker) by threats and blows." Importantly, this passage runs in stark contrast to Heloise's depiction of their relationship, in which she speaks of "desiring" and "choosing" him, enjoying their sexual encounters, and going so far as to describe herself as having chosen herself to pursue him amongst the "thousands" of men in Notre Dame. Nevertheless, working solely from the sentence in Abelard's fifth letter, Mary Ellen Waithe argued in 1989 that Héloïse was strongly opposed to a sexual relationship, thus presenting her as a victim and depicting an Abelard who sexually harassed, abused, and raped his student.

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interaction, and Abelard's position as an abbot relative to Heloise, an abbess, towards whom he owed a debt of responsibility and guardianship. By depicting himself—a castrated and now repentant monk—as to blame for their liaison, he denied Heloise her own sexual scandal and maintained the purity of her reputation. An allegation of sexual impropriety on the part of Heloise would furthermore endanger the sanctity of Abelard's property, the Paraclete, which could be claimed by more powerful figures in government or the Catholic Church. Heloise's prior convent at Argenteuil and another convent at St. Eloi had already been shut down by the Catholic hierarchy due to accusations of sexual impropriety by nuns. Monasteries run by male monks were generally in no such danger, so Abelard sealing his reputation as a repentant scoundrel would not harm him.

549:(c. 1132?), Abélard tells the story of his relationship with Héloïse, whom he met in 1115, when he taught in the Paris schools of Notre Dame. Abelard describes their relationship as beginning with a premeditated seduction, but Heloise contests this perspective adamantly in her replies. (It is sometimes speculated that Abelard may have presented the relationship as fully of his responsibility in order to justify his later punishment and withdrawal to religion and/or in order to spare Heloise's reputation as an abbess and woman of God.) Heloise contrastingly in the early love letters depicts herself as the initiator, having sought Abelard herself among the thousands of men in Notre Dame and chosen him alone as her friend and lover. 644:

Brittany outside Nantes, or divorcing and remarrying (most likely to a non-intellectual, as canon scholars were increasingly expected to be celibate). Entering religious orders was a common career shift or retirement option in twelfth-century France. Her appointment as a nun, then prioress, and then abbess was her only opportunity for an academic career as a woman in twelfth-century France, her only hope to maintain cultural influence, and her only opportunity to stay in touch with or benefit Abelard. Examined in a societal context, her decision to follow Abelard into religion upon his direction, despite an initial lack of vocation, is less shocking.

809: 529: 497:, though he had rejected knighthood to be a philosopher. Speculation that her mother was Hersinde of Champagne/Fontrevaud and her father Gilbert Garlande contests with Heloise's depiction of herself as lower class than Abelard. Hersinde of Champagne was of lower nobility, and the Garlandes were from a higher social echelon than Abelard and served as his patrons. The Hersinde of Champagne theory is further complicated by the fact that Hersinde of Champagne died in 1114 between the ages of 54 and 80, implying that she would have had to have given birth to Heloise between the ages of 35 and 50. 1232:

himself and shield, to the extent he can, the now widely respected abbess of the Paraclete—and also in part justificatory—to magnify the crime to the proportions of its punishment." David Wulstan writes, "Much of what Abelard says in the Historia Calamitatum does not ring true: his arrogation of blame for the cold seduction of his pupil is hardly fortified by the letters of Heloise; this and various supposed violations seem contrived to build a farrago of supposed guilt which he must expiate by his retreat into monasticism and by distancing himself from his former lover."

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Orders (something on which scholarly opinion is divided), and given that the church was beginning to forbid marriage to priests and the higher orders of clergy (to the point of a papal order re-affirming this idea in 1123), public marriage would have been a potential bar to Abelard's advancement in the church. Héloïse was initially reluctant to agree to any marriage, but was eventually persuaded by Abelard. Héloïse returned from Brittany, and the couple was secretly married in Paris. As part of the bargain, she continued to live in her uncle's house.

1220: 51: 664:'Petrus Astralabius' is recorded at the Cathedral of Nantes in 1150, and the same name appears again later at the Cistercian abbey at Hauterive in what is now Switzerland. Given the extreme eccentricity of the name, it is almost certain these references refer to the same person. Astrolabe is recorded as dying in the Paraclete necrology on 29 or 30 October, year unknown, appearing as "Petrus Astralabius magistri nostri Petri filius" (Peter Astrolabe, son of our magister Peter). 3548: 3312: 743: 688:, where Abelard had stationed himself during a period of hermitage. (He had dedicated his chapel to the Paraclete, the holy spirit, because he "had come there as a fugitive and, in the depths of my despair, was granted some comfort by the grace of God".) They now rededicated it as a convent, and Abelard moved on to St. Gildas in Brittany where he became abbot. Heloise became prioress and then 1207:. Most scholars today accept these works as having been written by Héloïse and Abelard themselves. John Benton is the most prominent modern skeptic of these documents. Etienne Gilson, Peter Dronke, and Constant Mews maintain the mainstream view that the letters are genuine, arguing that the skeptical viewpoint is fueled in large part by its advocates' pre-conceived notions. 608:, where she had been brought up. Héloïse dressed as a nun and shared the life of the nuns, though she was not veiled. Fulbert, infuriated that Heloise had been taken from his house and possibly believing that Abelard had disposed of her at Argenteuil in order to be rid of her, arranged for a band of men to break into Abelard's room one night and 3293: 557:

students or officially attending university at Notre Dame. With university education offered only to males, and convent education at this age reserved only for nuns, this age would have been a natural time for her uncle Fulbert to arrange for special instruction. Heloise is described by Abelard as an

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while using her ex-marital lover Mr. Wegler's bathroom. The book alludes both to the impossibility of Carmela and Mr. Wegler's romantic affair, and arguably, and ironically, to the doomed platonic love between Carmela and her daughter, Meadow: for many years it was a mother-daughter tradition to have

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Heloise is thus motivated in her responses to Abelard's letters to set the record straight, that if anything she had initiated their relationship. Héloïse's writings express a much more positive attitude toward their past relationship than does Abelard. She does not renounce her encounters as sinful

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Most scholars differ in their interpretation of Abelard's self-depiction. According to William Levitan, fellow of the American academy in Rome, "Readers may be struck by the unattractive figure cuts in his own pages....Here the motive is part protective...for Abelard to take all the moral burden on

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Héloïse heavily influenced Abelard's ethics, theology and philosophy of love. A scholar of Cicero following in his tradition, Heloise writes of pure friendship and pure unselfish love. Her letters critically develop an ethical philosophy in which intent is centrally placed as critical for determining

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Correspondence began between the two former lovers after the events described in the last section. Héloïse responded, both on the behalf of the Paraclete and herself. In letters which followed, Héloïse expressed dismay at problems that Abelard faced, but scolded him for years of silence following the

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In lieu of university studies, Canon Fulbert arranged for Heloise's private tutoring with Peter Abelard, who was then a leading philosopher in Western Europe and the most popular secular canon scholar (professor) of Notre Dame. Abelard was coincidentally looking for lodgings at this point. A deal was

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In his letters, Abelard praises Heloise as extremely intelligent and just passably pretty, drawing attention to her academic status rather than framing her as a sex object: "She is not bad in the face, but her copious writings are second to none." He emphasizes that he sought her out specifically due

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of Notre Dame collected her to Notre Dame from her childhood home in Argentuil. By her mid teens to early twenties, she was renowned throughout France for her scholarship. While her birth year is disputed, she is traditionally held to be about 15 to 17 when meeting Abelard. By the time she became his

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At this point the tenor of the letters changes. In the 'Letters of Direction', Héloïse writes the fifth letter, declaring that she will no longer write of the hurt that Abelard has caused her. The sixth is a long letter by Abelard in response to Héloïse's first question in the fifth letter about the

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It is unclear how old Héloïse was at the time they became acquainted. During the twelfth century in France, the typical age at which a young person would begin attending university was between the ages of 12 and 15. As a young female, Heloise would have been forbidden from fraternizing with the male

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in eastern Paris. The transfer of their remains there in 1817 is considered to have considerably contributed to the popularity of that cemetery, at the time still far outside the built-up area of Paris. By tradition, lovers or lovelorn singles leave letters at the crypt, in tribute to the couple or

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Héloïse is accorded an important place in French literary history and in the development of feminist representation. While few of her letters survive, those that do have been considered a foundational "monument" of French literature from the late thirteenth century onwards. Her correspondence, more

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to what she perceived as the hypocrisy of marriage: "If the name of wife seems holier and more impressive, to my ears the name of mistress always sounded sweeter or, if you are not ashamed of it, the name of concubine or whore...God is my witness, if Augustus, who ruled over the whole earth, should

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the moral correctness or "sin" of an action. She claims: "For it is not the deed itself but the intention of the doer that makes the sin. Equity weighs not what is done, but the spirit in which it is done." This perspective influenced Abelard's intention-centered ethics described in his later work

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The great majority of academic scholars and popular writers have interpreted the story of Héloïse's relationship with Abelard as a consensual and tragic romance. However, much controversy has been generated by a quote from Abelard in the fifth letter in which he implies that sexual relations with

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She describes her love as "innocent" yet paradoxically "guilty" of having caused a punishment (Abelard's castration). She refuses to repent of her so-called sins, insisting that God had punished her only after she was married and had already moved away from so-called "sin". Her writings emphasise

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It is important in investigating these allegations of abuse or harassment on Abelard's part to consider the crude sexual ethics of the time (in which a prior relationship was generally taken as establishing consent), Heloise's letters which depict her as complicit if not the initiator of sexual

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Abelard agreed to marry Héloïse to appease Fulbert, although on the condition that the marriage should be kept secret so as not to damage Abélard's career. Heloise insisted on a secret marriage due to her fears of marriage injuring Abelard's career. Likely, Abelard had recently joined Religious

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It is commonly portrayed that Abelard forced Heloise into the convent due to jealousy. Yet, as her husband was entering the monastery, she had few other options at the time, beyond perhaps returning to the care of her betrayer Fulbert, leaving Paris again to stay with Abelard's family in rural

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Abelard tells of their subsequent illicit relationship, which they continued until Héloïse became pregnant. Abelard moved Héloïse away from Fulbert and sent her to his own sister, Dionysia, in Brittany, where Héloïse gave birth to a boy, whom she called Astrolabe (which is also the name of a

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Héloïse's place of burial is uncertain. Abelard's bones were moved to the Oratory of the Paraclete after his death, and after Héloïse's death in 1163/64 her bones were placed alongside his. The bones of the pair were moved more than once afterwards, but they were preserved even through the

661:. He is mentioned in Abelard's poem to his son, the Carmen Astralabium, and by Abelard's protector, Peter the Venerable of Cluny, who wrote to Héloise: "I will gladly do my best to obtain a prebend in one of the great churches for your Astrolabe, who is also ours for your sake". 466:

just outside Paris, where she was educated by nuns until adolescence. She was already renowned for her knowledge of language and writing when she arrived in Paris as a young woman, and had developed a reputation for intelligence and insight. Abélard writes that she was

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Héloïse wrote critically of marriage, comparing it to contractual prostitution, and describing it as different from "pure love" and devotional friendship such as that she shared with Peter Abelard. In her first letter, she writes that she "preferred love to

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leads into marriage deserves payment rather than affection; for it is evident that she goes after his wealth and not the man, and is willing to prostitute herself, if she can, to a richer." Peter Abelard himself reproduces her arguments (citing Heloise) in

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have thought me worthy of the honor of marriage and made me ruler of all the world forever, it would have seemed sweeter and more honorable to me to be called your mistress than his empress." (The Latin word she chose now rendered as "whore",

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him. In legal retribution for this vigilante attack, members of the band were punished, and Fulbert, scorned by the public, took temporary leave of his canon duties (he does not appear again in the Paris cartularies for several years).

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amongst male university students in Paris could have attracted great renown and (especially retrospective) praise. It is at least clear that she had gained this renown and some level of respect before Abelard came onto the scene.

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In her later letters, Heloise develops with her husband Abelard an approach for women's religious management and female scholarship, insisting that a convent for women be run with rules specifically interpreted for women's needs.

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6–8) are known as the 'Letters of Direction'. An earlier set of 113 letters discovered much more recently (in the early 1970s) is vouched to also belong to Abelard and Heloise by historian and Abelard scholar Constant Mews.

805:) is a letter from Héloïse to Abélard containing 42 questions about difficult passages in scripture, interspersed with Abelard's answers to the questions, probably written at the time when she was abbess at the Paraclete. 652:

Shortly after the birth of their child, Astrolabe, Heloise and Abelard were both cloistered. Their son was thus brought up by Abelard's sister, Dionysia, at Abelard's childhood home in Le Pallet. His name derives from the

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Thus began a correspondence both passionate and erudite. Héloïse encouraged Abelard in his philosophical work, and he dedicated his profession of faith to her. Abelard insisted that his love for her had consisted of

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In 1836, A. Creuzé de Lesser, the former Préfet of Montpellier, provided a translation of 'LI poèmes de la vie et des malheurs d'Eloïse et Aballard' which was published alongside his translation of the 'Romances du

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Letters of Abelard and Heloise with a Particular Account of Their Lives, Amours, and Misfortunes: Extracted Chiefly From Monsieur Bayle by John Hughes, Esq., to Which Are Added, Four Poems, By Mr. Pope, and Other

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Fulbert immediately went back on his word and began to spread the news of the marriage. Héloïse attempted to deny this, arousing his wrath and abuse. Abelard rescued her by sending her to the convent at

3185:. Translated, with an introduction and notes, by William Levitan. Selected songs and poems translated by Stanley Lombardo and Barbara Thorburn. Indianapolis and Cambridge: Hackett Publishing Co., 2007. 870:. She also writes critically of childbearing and child care and the near impossibility of coexistent scholarship and parenthood. Heloise apparently preferred what she perceived as the honesty of 280:, who became her colleague, collaborator and husband. She is known for exerting critical intellectual influence upon his work and posing many challenging questions to him such as those in the 1083:

loosely translated the version of the story imagined by Pope, which depicted Héloïse as a recluse writing to Abelard, and spread the sentimental version of the legend over the continent.

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origin of nuns. In the long final, seventh letter, Abelard provides a rule for the nuns at the Oratory of the Paraclete, again as requested by Héloïse at the outset of the fifth letter.

2380: 1130:, as a preface to the hugely-popular first edition of the Lettres d'Abailard et d'Héloïse, which were transposed rather than translated into French and in two volumes illustrated by 2210: 516:

Heloise is said to have gained knowledge in medicine or folk medicine from either Abelard or his kinswoman Denise and gained reputation as a physician in her role as abbess of

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series of medieval mysteries feature Héloïse, Abélard, and Astrolabe as occasional characters, mentors and friends of the main character, formerly a novice at the Paraclete.

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Könsgen, Ewald. Epistolae duorum amantium: Briefe Abaelards und Heloises? (Mittellateinische Studien und Texte, viii.) Pp. xxxiii + 137. Leiden: Brill, 1974. Cloth, fl. 64.

949:(verses 8729 to 8802), the myth of Héloïse and Abelard, which must have meant that her work was sufficiently popular in order for the readership to understand the allusion. 979:

sings of the ancient druidess picking 'golden grass' with the features of a sorceress-alchemist known as Héloïse. This spread a popular tradition, perhaps originating in

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of Cluny, who notes that he became aware of her acclaim when he and she were both young. She soon attracted the romantic interest of celebrity scholar Peter Abelard.

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retells the story of Abelard and Héloïse, interweaving it with the friendship of a Catholic priest and a French Jewish woman in the post-Holocaust twentieth century.

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The most well-established documents, and correspondingly those whose authenticity has been disputed the longest, are the series of letters that begin with Abelard's

1661:, stages a sidewalk puppet show depicting correspondence between Héloïse and Abélard. This gets him beaten up by an irate father, due to its sexual suggestiveness. 2349: 1393: 1348: 479: 1975: 886:

Heloise is a significant forerunner of contemporary feminist scholars as one of the first feminine scholars, and the first medieval female scholar, to discuss

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Waithe indicated in a 2009 interview with Karen Warren that she has "softened the position took earlier" in light of Mews' subsequent attribution of the

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https://www.bl.uk/the-middle-ages/articles/women-in-medieval-society#:~:text=Once%20widowed%2C%20such%20women%20had,veil'%20and%20become%20a%20nun

1036:, sent her a very partial and unfaithful translation on 12 April 1687, a text which would be included in the posthumous collected works of the writer. 1090:

and produced by the heiress of André Duchesne further spread amongst reading audiences a collection of these re-imaginings of the figure of Héloïse.

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Nielsen, Jennifer. English Trans. of Latin source from Historia calamitatum and Letters 1-7, ed., J.T. Muckle and T. McLaughlin, Medieval Studies.

1203:(counted as letter 1) and encompass four "personal letters" (numbered 2–5) and "letters of direction" (numbers 6–8) and which include the notable 2693:

Griffiths, Fiona J. (1 March 2004). "'Men's duty to provide for women's needs': Abelard, Heloise, and their negotiation of the cura monialium".

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Findley, Brooke Heidenreich (2006). "Does the Habit Make the Nun? A Case Study of Heloise's Influence on Abelard's Ethical Philosophy".

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intertwines the legendary medieval romance of Héloïse and Abélard with a modern-day historian's struggle to reconcile with his daughter.

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Héloïse was a renowned "woman of letters" and philosopher of love and friendship, as well as an eventual high-ranking abbess in the

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Charrier, Charlotte. Heloise Dans L'histoire Et Dans la Legende. Librairie Ancienne Honore Champion Quai Malaquais, VI, Paris, 1933

490:) or possibly a lesser known nun called Hersinde at the convent of St. Eloi (from which the name "Heloise" would have been taken). 409: 3580: 1046:

made using the translation by Bussy Rabutin, brought the myth back into fashion when he published in 1717 the famous tragic poem

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Her surviving letters are considered a foundation of French and European literature and primary inspiration for the practice of

3625: 1176:, which relies on a similar story involving a male tutor ending up in love with his female pupil, told in an epistolary format. 1056:, but does not relate to the authentic letters. The original text was neglected and only the characters and the plot were used. 1196:

The authorship of the writings connected with Héloïse has been a subject of scholarly disagreement for much of their history.

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intent as the key to identifying whether an action is sinful/wrong, while insisting that she has always had good intent.

3605: 2668: 2041: 1295: 471:, "most renowned" for her gift in reading and writing. She wrote poems, plays and hymns, some of which have been lost. 2333: 3590: 3551: 3213: 3172: 3120: 2973: 2155: 1969: 1331: 3630: 3112: 1584: 493:

In her letters she implies she is of a lower social standing than Peter Abélard, who was originally from the lower

478:) Canon Fulbert of Notre Dame and the daughter of a woman named Hersinde, who is sometimes speculated to have been 3334: 657:, a Persian astronomical instrument said to elegantly model the universe and which was popularized in France by 3620: 3144: 1805: 1461: 991:, which remained an important component of Abelardian theology as it was perceived until the twentieth century. 737: 273: 3575: 2821: 2604: 2579: 1882:

Herbermann, Charles, ed. (1913). Praelatus Nullius. Catholic Encyclopedia. New York: Robert Appleton Company.

1276:. Others believe that while Abelard is buried in the tomb at Père Lachaise, Heloise's remains are elsewhere. 138: 3130: 2281: 351:

Héloïse is variously spelled Heloise, Helöise, Héloyse, Hélose, Heloisa, Helouisa, Eloise, and Aloysia. Her

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claims Abélard and Héloïse are buried there and that what exists in Père Lachaise is merely a monument, or

1014:, set to work on restoring the prestige of the establishment and organised the cult of Héloïse and Abelard. 3275: 786:, and that their relationship was a sin against God. He then recommended her to turn her attention toward 3635: 2806:

For what the Epistolae project at Columbia University calls "a sensible discussion of the problem," see

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who is the source of true love, and to consecrate herself fully from then on to her religious vocation.

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of female sex familiar with multiple languages, she attracted much attention, including the notice of

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http://www.cultus.hk/latin_medieval/readings/Abelard_and_Heloise_----_%284.%20About%20Love%20%29.pdf

1440:(German) depicts the love story of Héloïse and Abelard from the perspective of their son, Astrolabe. 1261: 1087: 769:

2–5) are known as the 'Personal Letters', and contain personal correspondence. The remaining three (

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to Abelard and Héloïse (which Waithe accepts), though she continues to find the passage troubling.

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and she does not "accept that love for her could die, even by the horrible act of...castration."

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An Unconventional History of Western Philosophy: Conversations Between Men and Women Philosophers

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The Lost Love Letters of Heloise and Abelard: Perceptions of Dialogue in Twelfth-Century France

1739: 1467: 171: 2926: 1126:, the former minister for public education, published the posthumous essay of his first wife, 3615: 1998: 1692: 1398: 1336: 1290: 1160: 924: 332: 2084: 2031: 1179: 308: 3640: 3570: 3253: 2645: 1789: 1772: 1649: 1587:" ("Ballad of the Ladies of Times Past") mentions Héloïse and Abélard in the second stanza. 1423:, tells Heloise's story from childhood to death, with frequent reference to their writings. 1360: 1307: 1182:, a biographer of Abelard, wrote in 1877 a play based on the story of the medieval figures. 866: 747: 553:

to her literacy and learning, which was unheard of in most un-cloistered women of his era.

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Williams, Harold. The Universe in Your Hand: Teaching Astronomy Using an Astrolabe. 1994.

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and a model of the classical epistolary genre, and which influenced writers as diverse as

8: 3459: 3360: 1767: 1564: 1495: 916: 693: 532: 510: 316: 291:. Her erudite and sometimes erotically charged correspondence is the Latin basis for the 121: 595: 3525: 3520: 3492: 2784: 2710: 2561: 2453:

Wheeler, Bonnie and Mary McLaughlin. Chronology, in The Letters of Heloise and Abelard.

2444:"The Letters of Abelard and Heloise", Betty Radice, Trans. London: Penguin, 1973. P. 30 2063: 1734: 1591: 1153: 1043: 912: 621: 131: 2989: 1590:

Their story inspired the poem, "The Convent Threshold", by the Victorian English poet

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that is used to determine a position on Earth by charting the position of the stars).

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sympathies of their mother superior. The Abbess Marie de la Rochefoucauld, named by

728:(by 1163)) extended across France, and she was known as a formidable businesswoman. 680:. At the disbandment of Argenteuil and seizure by the monks of St Denis under Abbot 3469: 3326: 3297: 2875: 2776: 2706: 2702: 2553: 1449: 1444: 1146: 945: 487: 312: 304: 197: 1522: 474:

Her family background is largely unknown. She was the ward of her maternal uncle (

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student, she was already of high repute herself. As a poetic and highly literate

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The primary correspondence existing today consists of seven letters (numbered

431:) from her midlife appointment as abbess of the convent of the Paraclete near 383:

much venerated in medieval France. Some scholars alternatively derive it from

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Mews, Constant. Abelard and Heloise (Great Medieval Thinkers). Oxford, 2005.

1328:, treats their entire relationship from first meeting through final parting. 1104:

monument was constructed for Héloïse and Abelard and was transferred to the

879:, is curiously in medieval usage a term for male prostitute or "rent boy".) 640:: "Why did I marry you and bring about your fall? Now...see me gladly pay." 50: 3449: 3321: 3317: 3265: 3201: 3154: 2607:

The Letter Collection of Peter Abelard and Heloise edited by David Luscombe

1717: 1687: 1619:, the poem "Eloise and Abelard" portrays the lovers after their separation. 1535: 1433: 1389: 1367: 940: 787: 340: 288: 2747: 2580:

https://blue-stocking.org.uk/2008/04/01/wholly-guilty-and-wholly-innocent/

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McGlaughlin, Mary and Bonnnie Wheeler. The Letters of Heloise and Abelard.

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https://www.futurechurch.org/brief-history-of-celibacy-in-catholic-church

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features a character, Damaris, who focuses her research on Peter Abelard.

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made—Abelard would teach and discipline Heloise in place of paying rent.

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was a 1971 Broadway production at the Brooks Atkinson Theatre, starring

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http://medium.com/@laraemily/the-life-of-an-early-feminist-df20f37f1d57

2254:. London: Printed for Joseph Wenman, No. 144, Fleet-Street. p. 64. 1637: 1302: 1101: 1007: 677: 625: 616:

After castration, filled with shame at his situation, Abélard became a

609: 605: 463: 380: 352: 235: 159: 3225:

Making Love in the Twelfth Century: "Letters of Two Lovers" in Context

2683:

Levitan, William. Abelard and Heloise: The Letters and Other Writings.

1409:

depicts a friendship between two cats named after the medieval lovers.

1066:

Jean-Jacques Rousseau drew on the reinvented figure in order to write

3108: 1777: 1658: 1512: 891: 654: 637: 580: 272:

She is famous in history and popular culture for her love affair and

836:(c. 1140), and thus serve as a foundation to the development of the 3306: 3302: 2931:. Views on Love: Rowman & Littlefield Publishers. p. 129. 2148:

Notable women in the life sciences : a biographical dictionary

1273: 1141:

Héloïse (Atthis heloisa) is dedicated to her by the ornithologists

1053: 1003: 953: 895: 887: 871: 859:, freedom to a bond." She also states, "Assuredly, whomsoever this 856: 673: 494: 328: 179: 175: 2809: 1720:

uses Abelard's "Foreword to Historia Calamitatum" as the motto of

956:

acquired a copy of the Correspondence, which already included the

1402:

recreates the story of Héloïse and Abélard, set in 1918 New York.

742: 700:). Her properties and daughter-houses (including the convents of 416: 1002:, was deserted by its monastic residents who disagreed with the 261:. She achieved approximately the level and political power of a 3395: 1032:, as part of his epistolary correspondence with his cousin the 984: 844: 697: 689: 432: 262: 251: 155: 93: 2746:

Chewning, SM. Review of Bonnie Wheeler: Listening to Heloise.

2435:, London: Chatto & Windus, 2nd edn., 1971, pp. 253, 283-84 1682:. The film is based on Marion Meade's 1979 novel of same name. 450:

Early in life, Héloïse was recognized as a leading scholar of

212: 2033:

Icons of the Middle Ages: Rulers, Writers, Rebels, and Saints

980: 972: 681: 633: 451: 70: 1573:, a song of Joaquin Sabina makes reference to their tragedy. 419:

are unknown. She is sometimes called Heloise of Argenteuil (

2664:

Adams. University of Koeln. Words for Prostitute in Latin.

1922:

The Oxford encyclopedia of women in world history, Volume 1

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Listening to Heloise: The Voice of a Twelfth Century Woman

2874:

vol. 2, ed. Mary Ellen Waithe (Boston: Nijhoff, 1989), 67

987:. This text and its later tradition associated magic with 425:) from her childhood convent or Heloise of the Paraclete ( 1100:

At the very beginning of the romantic period, in 1807, a

672:

Heloise rose in the church, first achieving the level of

415:("wood, forest"). The details of her family and original 247: 167: 2810:"Authority, authenticity, and the repression of Heloise" 2399:

Burge, James. Heloise and Abelard: A New Biography, 2006

1405:

Wendy Waite's 2008 illustrated rhyming children's story

1260:, and now are presumed to lie in the well-known tomb in 1063:

produced a French verse version of Bussy Rabutin's text.

647: 1644:, script published by Samuel French, Inc, London, 1970. 1210: 907:

erudite than it is erotic, is the Latin basis for the

307:

genre. Her influence extends on later writers such as

3266:

Short history of Abelard and Heloise with references.

2727:

Lara, Emily. Heloise: The Life of an Early Feminist.

2146:

Smith Shearer, Barbara; Shearer, Benjamin F. (1996).

1227:

Note Heloise's cowering position in the second panel.

1119:

focused on Héloïse as part of his studies on Abelard.

1072:, which his editor published in 1761 under the title 215: 3356: 2145: 1704:

tea under the portrait of Eloise at the Plaza Hotel.

1042:, inspired by the English translation that the poet 1010:

to the position in 1599 in spite of opposition from

500:

What is known for sure is that her Uncle Fulbert, a

206: 2456: 2173:

Abelard and Heloise: The Letters and Other Writings

1999:"The Birth of Heloise: New Light on an Old Mystery" 1430:, has a pair of gryphons named Heloise and Abelard. 1364:

features a dog and a cat named Héloïse and Abélard.

200: 3208:. Oxford Medieval Texts. Oxford University Press. 3206:The Letter Collection of Peter Abelard and Heloise 3100: 3052: 2410:http://adsabs.harvard.edu/full/1996ASPC...89..292W 2280:Brief History of Celibacy in the Catholic Church. 1502:Abaelardus and Heloïse surprised by Master Fulbert 1163:published in 1859 a version of Héloïse et Abélard. 934: 3271:Newer musical of the story of Abélard and Héloïse 2646:"Medieval Sourcebook Heloise: Letter to Abelard." 2578:Jeske, Diana. Wholly Guilty and Wholly Innocent. 2494:Clanchy, Michael. Abelard: A Medieval Life. 1999. 2036:. Abelard's Early Life and Education. p. 2. 1925:. Heloise: Oxford University Press. p. 445. 692:of the Paraclete, finally achieving the level of 3562: 2512:McGlaughlin, Mary Martin. Listening to Heloise. 1894:"The Problems of Heloise – Problemata Heloissae" 1714:includes a screenplay about Abelard and Héloïse. 1416:, is a fictional account of Abélard and Héloïse. 1376:depicts the romance and was adapted into a film. 778:attack, since Abelard was still wed to Héloïse. 543:In his autobiographical piece and public letter 2889: 2887: 2842:trans. Etienne Gilson, qtd in Waithe (1989), 67 2379:Bovey, Alixe. Women in Medieval Society, 2015. 1735:In Extremis: The Story of Abelard & Heloise 1299:, refers to the history of Héloïse and Abélard. 27:12th-century French nun, philosopher and writer 3188: 2514:https://www.palgrave.com/gp/book/9780312213541 2477:https://books.google.com/books?id=jolDwAEACAAJ 1443:Abelard and Héloïse are referenced throughout 1156:created a species of rose named after Héloïse. 3342: 3080:Abelard and Heloise (Great Medieval Thinkers) 2907: 2905: 2598: 2596: 2594: 2530: 2528: 1321:contains a historical account of their lives. 276:the leading medieval logician and theologian 2884: 2870:Mary Ellen Waithe, "Heloise: Biography," in 2473:The Lost Love Letters of Heloise and Abelard 2188:The Lost Love Letters of Abelard and Heloise 2170: 1843: 1841: 426: 420: 2814:Journal of Medieval and Renaissance Studies 445: 3349: 3335: 2902: 2591: 2525: 2185: 2068:: CS1 maint: location missing publisher ( 1858:"A letter from Pope Eugene III to Heloise" 1653:, the character Craig Schwartz (played by 1553:is a 1970 soundtrack album by the British 901: 232:; c. 1100–01 – 16 May 1163–64), variously 49: 2692: 2666:http://www.rhm.uni-koeln.de/126/Adams.pdf 1838: 1670:(1988), chronicles their story and stars 1223:Léon-Marie-Joseph Billardet (1818–1862), 1024:Following a first Latin edition, that of 847:in medieval philosophy prior to Aquinas. 746:Heloise at the Abbey of the Paraclete by 265:in 1147 when she was granted the rank of 2963: 2029: 1891: 1218: 826: 807: 741: 594: 590: 527: 3086: 2893: 2758: 2748:https://doi.org/10.17077/1536-8742.1246 2543: 2331: 2121: 2082: 1623: 1459:devotes a chapter to Abelard's life in 1191: 632:. She quoted from Cornelia's speech in 14: 3563: 3222: 3153: 3095: 3055:Heloise & Abelard: A New Biography 2996:from the original on 26 September 2022 2924: 2807: 2602: 2248: 1957: 1279: 1018: 3330: 3050: 3028:from the original on 16 December 2008 2640: 2638: 2217:from the original on 24 November 2020 2133: 2086:Great Philosophers Who Failed at Love 1918: 1515:by Sylviane and Bilal Hassan-Courgeau 1268:This remains, however, disputed. The 648:Astrolabe, son of Abelard and Heloise 599:Heloise takes the habit at Argenteuil 227: 3227:. University of Pennsylvania Press. 3129: 3077: 2824:from the original on 15 January 2023 2623:from the original on 9 February 2021 2103:from the original on 15 January 2023 2050:from the original on 15 January 2023 1978:from the original on 15 January 2023 1961:Heloise and Abelard: A New Biography 1939:from the original on 15 January 2023 1824: 1822: 1701:The Letters of Abelard & Héloïse 1352:depicts the romance between the two. 1211:Heloise, Abelard, and sexual consent 297:genre and serve alongside Abelard's 250:, philosopher, writer, scholar, and 2851:Heloise and Discussion about Love. 2603:Newman, Barbara (23 January 2014). 1511:Monument to Abelard and Heloise at 1428:Trials of Apollo: The Dark Prophesy 1170:published the hugely popular novel 569: 24: 3249:The Letters of Abelard and Heloise 3160:The Letters of Abelard and Heloise 3044: 2945:from the original on 14 April 2021 2635: 2352:from the original on 14 April 2021 2320:The Letters of Abelard and Heloise 2304:The Letters of Abelard and Heloise 2269:The Letters of Abelard and Heloise 1833:The Letters of Abelard and Heloise 1186: 1159:Following the romantic tradition, 1094: 523: 25: 3652: 3601:12th-century French women writers 3586:Burials at Père Lachaise Cemetery 3242: 2765:the music of Heloise and Abelard" 2150:. Westport, CN: Greenwood Press. 2011:from the original on 3 March 2016 1900:from the original on 23 June 2019 1864:from the original on 23 June 2019 1819: 1567:in her album Murmures d'histoire. 1563:, one track of the quebec singer 731: 684:, Heloise was transferred to the 3611:12th-century French philosophers 3547: 3546: 3310: 3139:. New York: St. Martin's Press. 3113:The University of Michigan Press 3016:"Press Release Comedy July 2006" 2968:. Wiley-Blackwell. p. 328. 2872:A History of Women Philosophers, 2795:from the original on 6 June 2022 2605:"Astonishing Heloise: Review of 1996: 1597:Their story inspired the poem, " 1585:Ballade des Dames du Temps Jadis 1284: 983:, Brittany, and going as far as 757:2–8 in Latin volumes, since the 196: 3008: 2982: 2957: 2918: 2864: 2845: 2836: 2752: 2740: 2721: 2686: 2677: 2658: 2572: 2537: 2506: 2497: 2488: 2465: 2447: 2438: 2427:Necrology of the Paraclete, in 2421: 2402: 2393: 2373: 2364: 2325: 2309: 2293: 2274: 2258: 2242: 2229: 2203: 2194: 2179: 2164: 2139: 2127: 2115: 2089:. Harper Perennial. p. 8. 2076: 935:Early development of the legend 3581:French Roman Catholic abbesses 3183:The Letters and Other Writings 2707:10.1016/j.jmedhist.2003.12.002 2335:The letters and other writings 2023: 1990: 1951: 1912: 1885: 1876: 1850: 1806:Letters of Abelard and Heloise 1504:, oil, by Romanticist painter 1462:Mont Saint Michel and Chartres 1265:in hope of finding true love. 738:Letters of Abelard and Heloise 13: 1: 3626:12th-century writers in Latin 2759:Wulstan, David (7 May 2002). 1812: 1296:Julie, ou la nouvelle Héloïse 998:, heavily damaged during the 667: 61: 2769:Plainsong and Medieval Music 1577: 1225:Abelard Instructing Heloise. 1069:Julie ou la Nouvelle Héloïse 1028:dated to 1616, the Comte de 624:in Paris. At the convent in 462:hailing from the convent of 303:as a model of the classical 7: 3596:12th-century French writers 3309:(public domain audiobooks) 2880:10.1007/978-94-009-2551-9_3 2695:Journal of Medieval History 2306:(Penguin, 1974), pp. 70–74. 2030:Matheson, Lister M (2011). 1756: 1542: 1412:Sherry Jones's 2014 novel, 1324:George Moore's 1921 novel, 726:Sainte-Martin-aux-Nonnettes 10: 3657: 3361:writers of the Middle Ages 2558:10.1163/156853406779159446 2318:, in Betty Radice, trans, 2267:, in Betty Radice, trans, 1831:, in Betty Radice, trans, 1477:Melvyn Bragg's 2019 novel 1426:Rick Riordan's 2017 book, 1419:Mandy Hager's 2017 novel, 1052:, which was intended as a 735: 702:Sainte-Madeleine-de-Traîne 29: 3606:French women philosophers 3544: 3506: 3478: 3440: 3422: 3404: 3388: 3367: 3294:Works by or about Héloïse 3280:In Our Time (BBC Radio 4) 3259:20 September 2008 at the 2894:Levitan, William (2007). 2781:10.1017/S0961137102002012 2211:"The Medieval University" 1919:Smith, Bonnie G. (2008). 1485: 1250: 1245:Epistolae Duorum Amantium 765:1). Four of the letters ( 539:, oil on copper, c. 1829. 185: 149: 137: 127: 117: 113: 101: 81: 57: 48: 41: 3591:12th-century French nuns 3223:Newman, Barbara (2016). 3087:Wheeler, Bonnie (2000). 2966:Abelard: A Medieval Life 2964:Clannish, M. T. (1999). 2808:Newman, Barbara (1992). 2655:Accessed 8 October 2014. 2651:29 November 2014 at the 2415:14 February 2021 at the 2386:15 February 2021 at the 2302:in Betty Radice, trans, 2083:Shaffer, Andrew (2011). 1270:Oratory of the Paraclete 1081:Charles-Pierre Colardeau 971:The Breton lament song ( 446:Background and education 32:Heloise (disambiguation) 3631:French feminist writers 3078:Mews, Constant (2005). 2858:1 February 2021 at the 2763:Novi modulaminis melos: 2585:30 January 2021 at the 2482:15 January 2023 at the 2332:Abelard, Peter (2007). 2287:24 January 2021 at the 1892:Du Paraclete, Heloise. 1685:In the 58th episode of 1601:", by the English poet 1561:Mon Abélard, mon Pierre 1086:An edition designed by 902:Influence on literature 838:deontological structure 696:(roughly equivalent to 440: 346: 3498:Mechthild of Magdeburg 2925:Warren, Karen (2009). 2913:Novi modulaminis melos 2613:London Review of Books 2322:(Penguin, 1974), p. 75 2271:(Penguin, 1974), p. 69 1958:Burger, James (2006). 1835:(Penguin, 1974), p. 66 1414:The Sharp Hook of Love 1396:" from her collection 1392:'s 2006 short story " 1305:'s comedic travelogue 1262:Père Lachaise Cemetery 1228: 1137:In the same year, the 1088:André-Charles Cailleau 1074:Lettres des deux amans 1061:Pierre-François Godard 834:Etica (Scito Te Ipsum) 823: 750: 600: 540: 427: 421: 172:philosophy of language 3621:Catholic philosophers 3181:Abelard and Heloise. 3051:Burge, James (2003). 2896:Abelard & Heloise 2734:14 April 2021 at the 2671:14 April 2021 at the 2519:14 April 2021 at the 2300:Historia Calamitatum, 2249:Hughes, John (1787). 2239:(Oxford, 2005), p. 59 1693:Sentimental Education 1634:Abelard & Heloise 1612:'s poetry collection 1534:, circa 1900-15, The 1519:Heloise & Abelard 1399:Delicate Edible Birds 1394:L. DeBard and Aliette 1337:The Place of the Lion 1291:Jean-Jacques Rousseau 1222: 1143:René Primevère Lesson 1115:In 1836, the scholar 827:Philosophy and legacy 816:and his pupil Heloise 811: 745: 598: 591:Tragic turn of events 531: 379:, and courtier under 3576:Benedictine abbesses 2644:Fordham University. 2370:Historia Calamitatum 2316:Historia Calamitatum 2265:Historia Calamitatum 1829:Historia Calamitatum 1790:Hildegarde of Bingen 1773:Bernard of Clairvaux 1650:Being John Malkovich 1624:Onstage and onscreen 1530:, oil on canvas, by 1361:I Capture the Castle 1308:The Innocents Abroad 1256:vicissitudes of the 1205:Problemata Heloissae 1201:Historia Calamitatum 1192:Attribution of works 1059:Twenty years later, 958:Historia Calamitatum 867:Historia Calamitatum 799:Problemata Heloissae 759:Historia Calamitatum 748:Jean-Baptiste Mallet 546:Historia Calamitatum 480:Hersint of Champagne 422:Héloïse d'Argenteuil 300:Historia Calamitatum 282:Problemata Heloissae 108:Problemata Heloissae 30:For other uses, see 3460:Hildegard of Bingen 3276:Abelard and Heloise 3103:Heloise and Abelard 2237:Abelard and Heloise 1768:Peter the Venerable 1740:Shakespeare's Globe 1723:Tropic of Capricorn 1710:'s 2005 collection 1583:François Villon's " 1571:Pájaros de Portugal 1550:Abelard and Heloise 1528:Abelard und Heloise 1496:Jean-Baptiste Goyet 1492:Héloïse et Abeilard 1407:Abelard and Heloise 1384:Catherine LeVendeur 1326:Heloise and Abelard 1280:Cultural references 1034:marquise de Sévigné 1019:Early modern period 921:Choderlos de Laclos 917:Madame de Lafayette 898:in a critical way. 628:, Héloïse took the 581:navigational device 537:Héloïse et Abailard 533:Jean-Baptiste Goyet 511:Peter the Venerable 486:and founder of the 428:Héloïse du Paraclet 325:Choderlos de Laclos 317:Madame de Lafayette 274:correspondence with 122:Medieval philosophy 3636:Catholic feminists 3526:Christine de Pizan 3521:Catherine of Siena 3493:Gertrude the Great 2338:. Hackett Pub Co. 2171:Levitan, William. 1592:Christina Rossetti 1319:Héloïse et Abélard 1229: 1180:Charles de Rémusat 1173:The Woman in White 1154:Jean-Pierre Vibert 1106:Cimetière de l'Est 913:Chretien de Troyes 824: 803:Héloïse's Problems 751: 601: 541: 309:Chrétien de Troyes 132:Western philosophy 3558: 3557: 3531:Julian of Norwich 3516:Bridget of Sweden 3289:Project Gutenberg 3254:About.com article 3234:978-0-8122-4809-8 3131:Mews, Constant J. 3070:978-0-06-081613-1 2990:"Gabriel von Max" 2938:978-0-7425-5924-0 2345:978-0-87220-875-9 2235:Constant J Mews, 2096:978-0-06-196981-2 1964:. HarperCollins. 1932:978-0-19-514890-9 1746:Michael Shenefelt 1738:was premiered at 1599:Eloisa to Abelard 1494:, oil on copper, 1258:French Revolution 1128:Pauline de Meulan 1108:in Paris in 1817. 1049:Eloisa to Abelard 1012:Pope Clement VIII 996:Abbey of Paraclet 761:precedes them as 622:Abbey of St Denis 189: 188: 89:(aged 63–64) 16:(Redirected from 3648: 3550: 3549: 3470:Trota of Salerno 3351: 3344: 3337: 3328: 3327: 3314: 3313: 3303:Works by Héloïse 3298:Internet Archive 3285:Works by Héloïse 3238: 3219: 3178: 3150: 3126: 3106: 3092: 3083: 3074: 3058: 3038: 3037: 3035: 3033: 3027: 3020: 3012: 3006: 3005: 3003: 3001: 2986: 2980: 2979: 2961: 2955: 2954: 2952: 2950: 2922: 2916: 2909: 2900: 2899: 2891: 2882: 2868: 2862: 2849: 2843: 2840: 2834: 2833: 2831: 2829: 2804: 2802: 2800: 2756: 2750: 2744: 2738: 2725: 2719: 2718: 2690: 2684: 2681: 2675: 2662: 2656: 2642: 2633: 2632: 2630: 2628: 2600: 2589: 2576: 2570: 2569: 2552:(2/3): 248–275. 2541: 2535: 2532: 2523: 2510: 2504: 2501: 2495: 2492: 2486: 2471:Mews, Constant. 2469: 2463: 2460: 2454: 2451: 2445: 2442: 2436: 2425: 2419: 2406: 2400: 2397: 2391: 2377: 2371: 2368: 2362: 2361: 2359: 2357: 2329: 2323: 2313: 2307: 2297: 2291: 2278: 2272: 2262: 2256: 2255: 2246: 2240: 2233: 2227: 2226: 2224: 2222: 2207: 2201: 2198: 2192: 2191: 2186:Mews, Constant. 2183: 2177: 2176: 2168: 2162: 2161: 2143: 2137: 2131: 2125: 2119: 2113: 2112: 2110: 2108: 2080: 2074: 2073: 2067: 2059: 2057: 2055: 2027: 2021: 2020: 2018: 2016: 2010: 2003: 1994: 1988: 1987: 1985: 1983: 1955: 1949: 1948: 1946: 1944: 1916: 1910: 1909: 1907: 1905: 1889: 1883: 1880: 1874: 1873: 1871: 1869: 1854: 1848: 1845: 1836: 1826: 1699:finds a copy of 1565:Claire Pelletier 1479:Love Without End 1450:The Rebel Angels 1445:Robertson Davies 1438:Abaelard's Liebe 1332:Charles Williams 1147:Adolphe Delattre 1000:Wars of Religion 977:Loiza ac Abalard 952:In around 1337, 946:Roman de la Rose 570:Romantic liaison 488:Fontevraud Abbey 430: 424: 408:("healthy") and 313:Geoffrey Chaucer 231: 229:[elɔ.iz] 226: 222: 221: 218: 217: 214: 211: 208: 205: 202: 158:, philosophy of 104: 88: 66: 65: 1100–1101 63: 53: 39: 38: 21: 18:Héloïse (abbess) 3656: 3655: 3651: 3650: 3649: 3647: 3646: 3645: 3561: 3560: 3559: 3554: 3540: 3502: 3488:Clare of Assisi 3474: 3465:Marie de France 3436: 3418: 3400: 3384: 3363: 3355: 3311: 3261:Wayback Machine 3245: 3235: 3216: 3198:Luscombe, David 3175: 3147: 3123: 3097:Gilson, Étienne 3071: 3047: 3045:Further reading 3042: 3041: 3031: 3029: 3025: 3018: 3014: 3013: 3009: 2999: 2997: 2988: 2987: 2983: 2976: 2962: 2958: 2948: 2946: 2939: 2923: 2919: 2910: 2903: 2892: 2885: 2869: 2865: 2860:Wayback Machine 2850: 2846: 2841: 2837: 2827: 2825: 2805: 2798: 2796: 2757: 2753: 2745: 2741: 2736:Wayback Machine 2726: 2722: 2691: 2687: 2682: 2678: 2673:Wayback Machine 2663: 2659: 2653:Wayback Machine 2643: 2636: 2626: 2624: 2601: 2592: 2587:Wayback Machine 2577: 2573: 2542: 2538: 2533: 2526: 2521:Wayback Machine 2511: 2507: 2502: 2498: 2493: 2489: 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904: 829: 820:Edmund Leighton 740: 734: 720:(before 1157), 716:(before 1157), 708:(c. 1147-51?), 694:prelate nullius 670: 650: 593: 572: 526: 524:Meeting Abelard 448: 443: 349: 267:prelate nullius 259:Catholic Church 246:, was a French 224: 199: 195: 152: 102: 97: 90: 86: 77: 67: 64: 44: 35: 28: 23: 22: 15: 12: 11: 5: 3654: 3644: 3643: 3638: 3633: 3628: 3623: 3618: 3613: 3608: 3603: 3598: 3593: 3588: 3583: 3578: 3573: 3556: 3555: 3545: 3542: 3541: 3539: 3538: 3533: 3528: 3523: 3518: 3512: 3510: 3504: 3503: 3501: 3500: 3495: 3490: 3484: 3482: 3476: 3475: 3473: 3472: 3467: 3462: 3457: 3452: 3446: 3444: 3438: 3437: 3435: 3434: 3428: 3426: 3420: 3419: 3417: 3416: 3410: 3408: 3402: 3401: 3399: 3398: 3392: 3390: 3386: 3385: 3383: 3382: 3377: 3371: 3369: 3365: 3364: 3354: 3353: 3346: 3339: 3331: 3325: 3324: 3315: 3300: 3291: 3282: 3273: 3268: 3263: 3251: 3244: 3243:External links 3241: 3240: 3239: 3233: 3220: 3214: 3190:Abelard, Peter 3186: 3179: 3173: 3151: 3145: 3127: 3121: 3093: 3084: 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1346:'s 1933 novel 1341: 1329: 1322: 1315:Etienne Gilson 1312: 1300: 1286: 1283: 1281: 1278: 1252: 1249: 1212: 1209: 1193: 1190: 1188: 1185: 1184: 1183: 1177: 1168:Wilkie Collins 1164: 1157: 1150: 1135: 1120: 1113: 1109: 1096: 1093: 1092: 1091: 1084: 1077: 1064: 1057: 1040:Alexander Pope 1037: 1020: 1017: 1016: 1015: 992: 969: 950: 936: 933: 929:Dominique Aury 903: 900: 842:intentionalist 828: 825: 736:Main article: 733: 732:Correspondence 730: 669: 666: 649: 646: 592: 589: 571: 568: 559:adolescentula 525: 522: 447: 444: 442: 439: 385:Proto-Germanic 355:is probably a 348: 345: 341:Dominique Aury 321:Thomas Aquinas 187: 186: 183: 182: 153: 151:Main interests 150: 147: 146: 141: 135: 134: 129: 125: 124: 119: 115: 114: 111: 110: 105: 99: 98: 91: 83: 79: 78: 68: 59: 55: 54: 46: 45: 42: 26: 9: 6: 4: 3: 2: 3653: 3642: 3639: 3637: 3634: 3632: 3629: 3627: 3624: 3622: 3619: 3617: 3614: 3612: 3609: 3607: 3604: 3602: 3599: 3597: 3594: 3592: 3589: 3587: 3584: 3582: 3579: 3577: 3574: 3572: 3569: 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