104 



NOTES AND QUERIES. 



[2»<i S. VIII. Aug. 6. '59. 



Cum eiusdem Proefatione Apologetica et Censura 

 Doctorum Parisiensium. 4to. Paris, 1616. 



la eodem volumine, Alias Mag. P. A. Nannetensis et 

 alioruin. eiusdem temporis Epistolse, quibus adjectae 

 sunt et Innocentii II. Papaa, S. Bernardi Clareuall. 

 Abbatis, Heloissaj, Berengarii Scholastici, Fulconis 

 Prion's de Diogillo, itemque Petri Venerabilis Abba- 

 tis Cluniacensis ad illius seculi Ilistoriam maxime 

 pertinentes. 



Item, Expositiones in Orationem Dominicam, In Sym- 

 bolum Apostolorum, in Symbolum S. Athanasii : et 

 Heloissae Paraclitensis Diaconissje Problemata, cum 

 eiusdem Petri Aba>lardi Solutionibus. 



Item, Adversus Haereses Liber. 



Item, Commentariorum super S. Pauli Epistolam ad 

 Eomanos Libri v. 



Item, Sermones per annum legendi, ad Virgines Para- 

 clitenses in Oratorio constitutas. 



Item, Introductio ad Theologiam, divisa in III. Libros. 



Item, Andreae Quercetani (Duchesne) Turonensis Notas 

 ad Historiam Calamitatum Petri Abaelardi: Quae 

 scripserit Petrus Abaelardus apperietur et demonstra- 

 bitur in Notis." ' 



This edition is described in the General Dictionary', 

 Historical and Critical, s. v. Amboise. Very rare, accord- 

 ing to Ebert, on large paper as this copy is. See also 

 Clement, Niceron. De Bure. 



In Ranken's History of France, vol. iii. Append., there 

 is an original Translation of the two first Epistles of 

 Heloisa and Abeilard, " in which Heloisa dwells with 

 such touching and passionate truth on her yet unextin- 

 guished affection, but the springs of Abelard's love had 

 been frozen by age, sorrow, his great calamits', his perse- 

 cutions," &c. Milman's Latin Christianity, iii. 369. Com- 

 pare Hallam, i. 32., and Notes and Queries, vi. 407. Other 

 editions and versions : Abelardi et Heloisa Epistolce, ed. 

 Eawlinson, 8vo., Lond., 1718. John Berington, The 

 History of tha Lives of A. and H. ; comprising a period of 

 eightj'-four j'ears from 1079 to 1163 : with their genuine 

 Letters from the collection of Amboise. Birm. and Lond., 

 1787. Sec. ed. 1788, 4to. See also Notes and Queries, xi. 



188. Tennemann, who observes, " The epistolary corre- 

 spondence of Abelard and Heloise, which has been pre- 

 served, bespeaking the painful reminiscence of their past 

 happiness, and overflowing with a spirit of sublime me- 

 lancholy, is a glorious monument of romantic loVe." 

 Warton, in his Essay on the Genius arid Writings of Pope, 

 points out what passages are borrowed, and how much 

 improved (in his unrivalled Epistle) from the original 

 Letters, vol. i. 304—35. 



Bernard's letters, condemning Abelard's Theologia, or 

 Introductio in Theologiam, his Sententice, S<Mo teipsum, 

 and Epistola ad Romanos, pp. 270 — 96., will also be found 

 in Bernardi Opera, together with others, vide Epist. 188, 



189, 190, 191, 192. 193. : of all of which Dupin, in his 

 History of Ecclesiastical Writers, gives an analj'sis (torn. 

 X. 56.). He also inserts, pp. 111-12., the collection of 

 propositions extracted from Abelard's works, which was 

 read and pronounced heretical at the Council of Soissons. 

 The errors imputed to him will also be found.in Posse- 

 vinus, ii. 232., and Ranken's History of France, iii. 183. 

 That he believed in the doctrine of the Satisfaction of 

 Christ is shown from his Apology, or Confession, ad- 

 dressed, " universis Ecclesiae Sanctae Filiis " (pp. 330 — 3.) 

 by Dupin, ut supra, and by Prideaux in his Lectiones, 

 p, 295. Cf. Epist. 21., and his Epistle, or Confession, ad- 

 dressed to Heloisa, prefixed to their Letters, and inserted 

 in Epist. 17. " Quae est Berengarii Scholastici Apologe- 

 -ticus, contra B. Bernardum," &c., p. 308-9. "Nolo," says 



Abelard, " sic esse Philosophus, ut recalcitrem Paulo. 

 Non sic esse Aristoteles, ut secludar a Christo. Non enim 



aliud nomen est sub coelo, in quo oporteat me salvum 

 fieri." 



Dupin gives an account of all the works of Abelard 

 which were published in his time ; Neander an analysis 

 of the most important, those very remarkable treatises in- 

 cluded which were published by Rheinwald in 1835, and 

 by M. Cousin in 1836. (See Sir James Stephen's Led. 

 on the Hist, of France.) Milman states {Latin Chris- 

 tianity, iii. 380.) that Cousin has only printed parts of 

 the Sic et Non, but that the whole has now been printed' 

 by Henke and Lindenkohl, Marburg, 1851. For his 

 maxims of Theology Giesler (vol. iii. 283.) refers to In- 

 troductio ad Theologiam, lib. ii. c. 1. (0pp. p. 1046.), cap. 

 ii. p. 1047., cap. iii. pp. 1058, 59, 1060, 61. Leyserus no- 

 tices the verses de B. Virgine in p. 1136. 0pp., and men- 

 tions Hymns in MS. in the Cottonian Library. Heloisa 

 was so celebrated for her attainments, that among her 

 romantic countrymen, the Bretons, she furnished a subject 

 for a ballad, in which she is represented as a sorceress. 

 Voy. Chants Populaires de la Bretagne, recucillis et publiis 

 avee une Traduction frangaise, §•<;., par Th. Hersart de la 

 Villemarqu^, Paris, 1846. 



Part II. — Collections and Anonymous Works. 



Abaelardus, Saec. XI. Ethica seu Liber : Scito Teipsum. 

 V. Pezii Thesaur. iii. part 2. 626-88. Neander remarks 

 in his General Church History (viii. 318.), that Abe- 

 lard's notions of vice and virtue ai'e answered with 

 great clearness by Thomas Aquinas in his sensible in- 

 quiry into the relation of the actus exterior and the in- 

 tentio and perfect will, as the will energetic in act. An 

 analysis of this, " the first particular work on morals 

 among the men of the new scientific direction," will be 

 found in Neander, vbi supra, pp. 127-132. — Theologia 

 Christiana; w. Marten e et Durand. Thesaur. v. 1139-60. 

 This "Introduction to Theology" (which he intended 

 to be "sacrse eruditionis summa quasi divinae scripturae 

 introductio," but which did not extend beyond the 

 doctrine of the Trinity) he sent forth under another 

 shape, in his work on Christian Theology, but without 

 softening the harshness of those passages which, in the 

 first edition, had given offence to many. — E.xpositio in 

 Hexameron; v. Martene et Durand. Thesaur. v. 1361- 

 1416. Abelard was strongly opposed to an aristocracy 

 of knowledge in Christianity, and accordingly, although 

 he points out the distinction between "formare" and 

 " creare," he does not show that creation, in the proper 

 sense of the word, was not admitted by the Greek or Ro- 

 man philosophers. He notices the significancj' of the 

 plural name, Elohira. For a long list of works on the 

 Creation, see Darling's Cyclopcedia Sibliographica, vol. iii. 

 151. et seq. ; Rithmus, de S. Trinitate; v. Martene et Du- 

 rand. Collect, ix. 1092-96. This abounds in antitheses 

 and paradoxes. In addition to the references given in 

 Part I., it may be remarked that Launoy in his treatise, 

 entitled Z>e Varia Aristotelis Fortuna in Academia Pari- 

 siensi, has given a collection of citations from different 

 authors who have reprobated the Scholastic method of 

 theology, &c. 



BiBLIOTHECAB. ChGTHAM. 



HOW THE LORD HIGH CHANCELLOB GOES TO 

 WESTMINSTER. 



Among the muniments of a noble family which 

 numbers a Lord Chancellor in its ancestral roll of 

 worthies, I have found a paper in the handwriting 

 of Charles II.'s reign, but undated, purporting to 



