THerno Grafiea - 06012 eilta di Castello

STVDI MEDIEVALI

SERIE TERZA

Anno XXV - Fase. II

1984

CENTRO ITALIANO DI STUDI SULL'ALTO MEDIOEVO

SPOLETO

Abbreviations used for works frequently eited:

A Critical Edition

EDlTI ED INEDITI

The manuscripts and editions of thc Soliloquium

Thc history of thc text oi thc Soliloqu,i'Lt11't and the works of Berengarof Poitiers

1s thc Soliloquiurrt a fragment of a larget work?

Thc relation of thc Soliloquium to other writings of Feter Abelard

Thc soliloquy (or internal dcbate) as a liter,ary genre

Editorial principlesText and translation oi thc Soliloquium, accompanied by apparatusdivided irrto three scctions: a) Paral1.els in other writings of FeterAbelard, b) Sourees, c) Textual variants.

Peter Abelard «Soliloquium»

GPTMA = Beiträge zur Geschichte der Philosophie (und Theologie) desMittelalters, Münster i.W. 1891-

'The brief, untitled text oeeurring amongst the works of Beren­r of Poitiers, to whieh Eligius Buytaert has given the nameliloquiun., has long been reeognized as a work of Peter Abelard.üwever, no eritical edition or serious study of the work has yeten undertaken. The following article J,lrovides an edition madem the three manuseripts whieh survive, together with a trans­ion, a diseussion of the authorities on whieh it is based, and therallels in other writings of Peter Abelard. In that the Solilo­ium has eome down 10 us only in association with the corpuscluding Berengar's Apologia and letters, and Abelard's Confessioei « Universis », a short aeeount of the tradition of this corpusd the interest it held for Petrareh and other humanists is given,

hd the fourteenth-eentury Freneh translations apparently ta1{en. m this corpus are discussed.

The material is set out as folIows:

CHARLES BURNETT

(11.) Cf. Eph. V. 30: quia membra sumns corporis eius (i.c. Christ).

885PETER ABELARD « SOLILOQUIUM »

are given only when they differ from Duchesne. The orthographyof MS A has beeu retained except that, whereas A gives variouslyci/ce and ti/te for ti/te, I have consistently writteu ti/te. Modernpunctuation has been introduced and capitals have beeu usedfor nomina sacra, proper names aud book-titles. Words in poiutedbrackets are additions of the editor; emendations of individualletters are italicized (as are biblical quotations) ; numbers havebeen added to the natural divisions in the text. Superscript lower­case Roman numerals refer to parallels in other works by PeterAbelard, whereas lower-case letters of the alphabet refer to thebiblical and patristic sourees. Wherever it is possible to do so,other uses oUhe same auctoritates by Abelard are indicated. Super­script Arabic numerals indicate textual variants listed in thethird section of the Apparatus.

Dixit A.P., dixit PA, 1 dixit eidern idem.I <Abaelardus). Cum sit, Petre, Christus' Deus a quo Chri­

stiani 3 dicuntur, sala est gens nostra, ut estimo, que 4 divini no­minis appellatione sit insignita.

P<etrus). Ipsi gloria qui tanti nominis gloriam tarn infirmeconcessit creature, ut ipso quoque vocabulo ei capiti cuius / mem­bra sumus 5 a coniuncti, ex ipsa nominis interpretatione id quoddicimur 6 ser/vare moneamur. Christus quippe Grece a crismate - idest uuctioue - dictus " Latine unctus interpretatur, quod Hebraicemessias 8 souat. Inuugi autem tarn reges quam sacerdotes sole-

(PETRI ABAELARDI SOLILOQVIVM)

No WIe in AYB; N (Petrafch) has wriUen Recta philosophia in lhe tower marginjE libro incerto Cou.

I A.P. Y 2 xpc AY {passim} 3 x{p)iani AY (passim) 4 qui A 5 fuimusDu. 6 dicimus Y 7 des A; in Y U appears that an abbreviation in the exemplar (ds?)has been realized as deus, which Yl !las emsed but not replaced 8 messyas AB

EDITORIAL PRINCIPLES

CHARLES BURNETT

VI

(51) ~ Volventi rnihi mnIta ac varia mecum diu, ac per multos dies sedulomemetipsum ac bonum meum, quidve mali evitandum esset; ait mihi subito,ipse, sive alius quis extrinsecus, sive intrinsecus, nescio: nam hoc ipsum est quodpeI"e seire moHor: ait ergo mihi R. Ecce, fae te invenisse aliquid; cui cmnm,ndabi"pergas ad aHa? A. Memoriae scilicet. R. Tantane illa est ut excogitata aroma beneA. Difficile est, imo non potest. R. Ergo scribendurn est t (P.L., XXXII, col. 869).

The small number of manuscripts giviug the Soliloquiumthe editor to give a full list of the variant readings inmanuscripts (except for insignificant orthographical variatiOll§This is appropriate, since, as we have seen, no two of the thmanuscripts are copied from oue auother, and, although MSgives the best readings, it has been necessary occasionally to eha readiug from B or Y. The readings of Du<chesue) are givonly when they differ from A; the readiugs of Cou(sin) and

The debate goeson in this manner for the length of twotaking the form of a Socratic dialogue in which theknowledge and of the soul which knows, is worked out. A<:cordiingthe edition of the Benedictines of the Congregation of St.reprinted in the Migne edition, R. stands for ratio, A. forstine. This is a very probable interpretation, but lest one shou.assign this work to the category of dream - or vision - literatin which a disembodied spirit such as Philosophia, Geuius ornerva appears to the writer, Augustine implies, as we have seethat the words of reason are comiug from within hirnself.

In Augustine Abelard found a kindred soul. He was, like Austine, pre-occupied with his owu spiritual conflicts and groand filled with a sense of urgency to work out on paperhe sincerely believed. He turned to Augustine's authority inDe Doctrina Christiana for COIToboration of his own belief inimportauce of dialectic for the education of the Christian.not surprising that he should also find in Augustiue'swriting an appropriate mould for his owu thought.

A. That's difficult. No, it cannot.R. Therefore one must write things down ... )} (61).

(1) Cf. Sermo xviii, in die Pentecostes (COUSIN, I, p. 487; P.L.,• Diffusa caritas est, dilata et ampla in cordiblls facta~.

29 Thus Y: ihmA; A427 phici VB; physici Du. 28 eorrecled Irom dese- by A1writes Iesus in the margiu 30 phylosophis A 31 B omits

(g) Cf. AUGUS'rINE, De Civitate Dei, viii, 2 (ed. DOMBART and KALB, CC, 47, p. 217):«(Pythagoras) interrogatus, quid profiteretur, philosophum se esse respondit, id est stu­diosum vel amatorem sapientie »; also quoted in rCh,. II, 38 (BUYTAERT, II, p. 148) andEpist. I (Historia Calamitahmt, cd. MONFRIN, p. 77).

PETER ABELARD «SOLILOgUIUM f)

nullos rectius diei philosophos autumo quarn qui huius summeaC perfecte sapientieamatores g / existunt H.

P<etms). Hoc equidem J ipsa philosophiei 27 nommls ethimo­logia iii requirit, et maxime, talll doctrina fidei quam morum di­sciplina sell vita iV, ipsos nobis philosophos gentium certum estconvenire. Adeo namque de fide Trinitatis aperte disseruerunt 28,

ut mirabile sit eos quoque in plerisque diligentius quam prophetasipsos totam huius fidei summam exposuisse v. Quorum etiam se­quaces vi in tantam ausi sunt insaniam prorumpere, ut dominumquoque Ihesum" clieerent ea que de fide Trinitatis predicavit aphilosophis 30 didieisse. Unde et beatus Augustinus in 31 libro .viii.De Civitate Dei: Mirantur, inquit, quidam nobis in Christi gratia

(li) Cf. Epist. XIII (COUSIN, I, p. 698; P.L., CLXXVIII, col. 355C): ~Cuius etiamamatores tanto verius appellantur philosophi, quanta veriores sint illius sophiae superioris(i.e, Christ) amatores; rChr II, 43 (BUYTAERT, II, p. 149): nomine quidem eum nos a verasophia, hoc est sapientia Dei patris quae Christus est, Christiani dicamur, vere in hocdicendi philosophi, si vere Christum diligimus; Collationes, lines 1366-1368 (ed. THOMAS,p. 92): (Ghrist) a quo tamquam vera sophia, id est sapientia Dei, quicunque instrueti sunt,veri dicendi sunt philosophi (following M 5 B) ».

(iil) Cf. Epist. I (Historia Calamitatum, ed. MONI<'RIN, p. 78): IJ Non enim sapientie velphilosophie nomen tam ad scientie perceptionem quam ad vite religionern referebant,sient ab ipso etiarn huius nominis ortu didicirnus~.

(iv) Variants of the phrase doetrine fides cl morum diseiplina seu vita (cf. vita Philoso­pllOrum ac 11lOrum discipUna and De fide autem Philosophoru1lt atque vita seu cliam diseiplinabelow) appear in several af Abelard's works, cf. TChr II, 25 (BUYTAERT, H, p. 142): IJ rno­rum disciplina ... tarn vita quarn doctrina &; Collationes, lines 2015-2016 (ed. THoMAs,p. 117): IJ Socrates quidem, per querri primum vel maxime moralis discipline studiumconvaluit~; the phraseology in Epist. [ (Historia Calamitatum, ed. MONFRIN, p. 77) whereAbelard is purportedly summarizing Heloise's arguments against his marrying, is slightlydifferent: IJ fide seu mOl"Um honestate ceteris preminentes ».

(V) Cf. TGhr, I, 68 (BUYTAERT, II, p. 100): IJ Plato eiusque sequaces, qui testimoniosanctorum, patrum prae ceteris gentium philosophis fidei Christianae accedentes, totiusTrinitatis summam post prophetas patenter ediderunt (also TSum I, 36, tseh 121 andTSeh I, 123)~. TSum (but not subsequent versions of the Theologia) inc1udes the obser­vation that the Philosophers described aspects of the faith (not speeifieally the Trinity)more aceurately than the prophets, cf. TS1tm III. 66: IJ Notandum vero quod, eum tamprophetae quam philosophi divinam genenitionem attingere ausi sunt, muIta apertiusphilosophi hane designaverint (cf. also TSum 1.65) &.

(vi) These words seem to betray Abelard's adaptation for tbis context of an idea ofPlato and his sequaees whieh occurs in the Theologia (see the first passage quoted in (v)above); for who wouId the followers of the Pkilosopllers be except philosophers themselves?

CHARLES BURNETT886

(b) Cf. ]EROME, In Ezech. Xln (Ce, 75, pp. 669-670): ~ Et iuxta litteram .omnieleeto, regali scilieet et sacerdotali, qllod propde ad Christianos refertur qUloleo spirituali (qlloted in Comm. Rom. IV (ad Rom. XIV, 23; BUYTAERT, I, p. 308)).

(0) I Petr. H, 9.(d) Rom. V, 5;' also quoted in 5er1ll0 xviii, in die Pmteeostes (COUSIN, I, p. 487;

CLXXVIII, co!. 509A).(e) Gant. i, 2.(I) I Cor. i, 24.

bant b. Ideoque nomine unctionis 9 tarn rex esse 10 quam sa<cerdOostenditur - rex quidem per potentiam 11 qua suos eruere apculis ac protegere potest; sacerdos per proprii corporis immohitnem, qua quos 12 emit a 13 diabolo 12 1< reconciliat Deo. A Chriitaque Christiani quasi a messia 15 Messianite 16 dicimur - ida rege illo summa sive sacerdote, quasi 17 regales sive sacerdotaleOuod beatus exprimeus Petms, regale nos 17a sacerdotium appellquales esse debeamus commemorans - nastre videlicet carnalitimpetus regendo et, mactatis carnalibus concupiscentiis, nosipsos Deo quasi saerifieium offerendo. Gr;üia itaque 18 Chfin nobis dilatata <est) 19', iuxta illud Apostoli: '0 Quia caritasdiffusa esl in cordibus 20 a nostris per '0. Spiritum Sanctumdatus est nobis d. Nornen quoque dilatari 21 conveniebat, sietiam in Cantico Canticorum dieitur: Unguentum effusum notuum e. Ac si dieeret: nornen tuum, 0 Christe, quod unguent- id est unctionem - sonat, est effusum - id est dilatatum - atm multos dirivatum ", qui inde 23 seilieet Christiani dicti sunt

II 24 Ab<aelardus) 25. Sed 2l et' iuxta Apostolum', eumB 191vb Christus ipsa Dei 28 sapientia quam sophiam Greei noJmina.

9 Y wrote tarn rex esse quam rex esse: Yl has crossed out the first rex esse, and ~

interlinearly sacerdos. to gifJC tarn sacerdos quam rex esse; Al changes sacerd?tes to sacebyexpunction 10 ipse D1t. 11 pÖ3 B, whieh is realized as potestatem 1n Du.:!omits eruit, which YI adds after diabolo 13 A omits 14 dyabolo Y 15 m~ssya

16 messyanite A; messyaniee Y 17 regales sive sacerdotes A Gou.; r~g~s Slvedotes Du. 17a vos B; nos Du. 17b vos Bö nos Du. 18 Thus AY; 19Iiur BEst added by editor 20 Y writes Apostoli twiee; YI crosses out seeond occurr20a vestris etiam A' Du. correets 21 A1 correets, perhaps /rom dilectad; Y gives dyl22 dedvatum Gou.' 23 Y writes me; yl correets to inde 24 Ab seilicet V; YIexpunged these two words 25 Ab AYB; AB D1t.; A.B. PLi A.P. Gou. 26 Du. 0

C~u. omits in his text, but notes the reaA:ling 0/ A in the loiver margin

889PETER ABELARD «( SOLILOQUIUM >,

Pd) Cf. Collationes, liDes 1328-1330 (ed. THOMAS, p. 91): «Greci ••• qui rationibusplurimum nitebantur et habundabant, omnium videlicet liberalium artium studiis inbuti,rationibus armati~.

Pdi) Cf. Epist. XIII (COUSIN, I, p. 698; P.L., CLXXVIII, coJ. 355): «Ipsum quippeDei filium, quem nos Verbum dicimus, Graeci Myov appellant ».

(ldii) The same quotation in Epist. XIII, ibid.; these words are incIuded in a longerquotation from the same eontext in TChr I, 16a (M55 CT), TChr IV, 66b (MSS CT, tsch 67and TSch I, 60 (see EUYTAERT, Il, p. 428).

(xiv) Cf. Epist. XIII, ibid.:« Quum ergo Verbum Patris Dominus Iesus Christus Myot;graeee dicatur, sieut et oo<p!a Patris appellatur, plurimum ad eum pertinere videtnrea scientia quae nomine quoque illi sit coniuneta, et per derivationem quamdam a Myo.;logiea sit appellata; et sient a Christo Christiani, ita a Myot; logica proprie diei videatur t.

(XV) Cf. Epist. XIII, ibid.: «Profecto post amorem sui (i.e. Ckrist), unde veti dicendisunt philosophi, patenter et illam rationum armaturam eis pollicetur, qua in disputandosummi efficiantur logici ~. For a qualification of this statement in face of adverse eriticismsee Confessio fidei ad Heloissam (THOMSON, pp. 117-118): «Odiosum me mundo reddiditlogica ••. Nolo sie esse Aristoteles ut secludar a Christo ~.

(k) AUGUSTINE, De DiVersis Quaestioniblls LXXXIII, I, lxiii (ed. MUTZENBECHER,ce, 44A, p. 136).

ipsa Christianis maxime sociatos. Neque enim Grecia 44 tot philo­sophieis rationibus armata xl, evangelice 45 predieationis iugo collatam eito submisisset nisi antea scriptis philosophorum, sieut Iudeaprophetarum, ad hoc / esset preparata.

Irr Ab<aelardus) 46. Verbum quoque Dei - quod Greei logon 47

vocant - solum Christum dieimus 46 xii. Unde Augustinus in LibroQ'uestionum .lxxx#i. 49, eapitulo .xliiii.: In prineipio 50 erat ver­bum, inquit 50, quod Greee logos 51 dicitur Ir xiii. Rine, et iuxtanominis ethimologiam, quicumque huie vero ac perfecto verboper doetrinam et amorem eoherent, vere logici sieut 62 xiv et 63

philosophi dieendi sunt, nullaque diseiplina verius logiea diei debetquam 54 Christiana doctrina 54 xv.

Petrus ". Etsi hoc quidem modo sermonis usus non habeat- ut videlicet aut Christianos nunc specialiter nominemus philo­sophos, aut eorum de Christo seien/tiam aut a Christo traclitamdoctrinam appellemus logieam - profitemur tarnen 66 his que dieisnominum ethimologias maxime eonsentire.

44 grecia appal'cntly COl'rected from greea in Y; gratia B 45 two too many mi~

nims in A 46 An AYE; AB. Dit.; A.B. PLi AP. Cou. 47 Myov Du. 48 do-minis Y (apparently misinterpJeting an abbieviation - dms? ~ in his -exemplar) 49.lxxxiiiL Y 50 A places inquit aftcr principio 51 MYOl; Du. 52 sunt E 53 Yomits 54 Y transposes; YI adds marks to restore the order of AB 55 TlIus AYE;P. PL 56 ~ü (i.e. CUnt) itt Y (apparently a misreading 0/ the abbreviation tii (Le. tamm))

CHARLES BURNETT888

(vii) Unde .•• didicisse] These two quotatious follow each other in TChr 1,119TAERT, II,. p. 122) and TSclt I, 182, both of which, however, give more of theof the first quotation, and add a preamble to the second.

(vlli) Cf. TCkr. II, 68 (BuYTAERT, 11, p. 161): «Quantus autern mundi co"te<np1apnd philosaphos fuerit ••• J}; Sermo xxxiii, De Sancto Ioanne baptista (COUSIN, I, p.P.L., CLXXVIH, co!. 591C): «(Philosophcrs) mundum eontempserunt.; Collati01tcs,1532~ 1533 (ed. THOMAS, p. 99): «philosophi, teITe felicitatis maximi eontemptores •• ;\

(ix) Cf. TChr II, 39 (BuvTAERT, II, p. 148): « Notanda vero sunt ipsa Augnstini verquibus 'sophum ' sive 'philosophum' solere appe11ari dicit ex laude vitae potius quscientiae »; Epist. I (Historia Calamitatum, ed. MONF1UN, p. 78): «..• sapientes gentiid est philosophos, ex lande vite patins quam scientie sie esse nominatos ••

(X) Abelard, snmmarizing Heloise's arguments refrains from fuller discussion ofpoint in a difterent way in Epist. I (Historia Calamitatum, ed. MONFIUN, p. 78): _sobrie autern atque continenter ipsi vixerint, non est nostrum rnodo ex exemplisne Minervam ipsarn videar docere"'.

soeiati 32 cum audiunt vellegunt Platonem eum 33 de Deo istasisse 3< que multum congruere veritati nostre religionis agno:sccLlJ.2tur h. Idem enim 35 in ji. De Doctrina Christiana: Quidam le"to,re,et dilectores Platonis ausi sunt in tantam prorumpere dem,enltialquod dicerent omnes domini nostri Ihesu Christi sententias 36, qumirari et predieare 37 coguntur 36, de Platonis libris eum 38 clicisse i vii. Quod si vitam quoque philosophorum ac morum dis<:plinam pensemus, nullos aut paucos fidelium 39 Christianorumclcontemptu secuIi aut rnorum disciplina eis anteferendos esse cesebimus viii - qui etiam 40 sophum sive philosophum 41 magiscvita quam 42 ex scientia 42 dicendum esse asserunt j Ix. De fi

PL 1878 autem philosophorum atque vita seu etiam 43 diseiplina / morin exhortatione nostra ad fratres et commonachos nostros satarbitror a nobis esse expositum x. Quam quidem exhortatione

A 48rb quisquis legerit, videbit / philosophos non tarn nomine quam

32 sociata AB: sociata corl'ected to sociati i1~ Y; sociata [f<ortasse) sociatum](sDu. 33 eum is editor's emendation: cum AYB; VI !las expunged cum 34 senDu. 35 enim Y j omitted by AB 36 Y writes suas (Apparcntly misinterpretingabbreviation fo1' sententias; süias); to restore sense to the passage Vi 1Ias added doctrafter coguntur 37 pre (i.e. predicare) YB: promere Du. 38 YI has expunged39 D1t. adds et 40 per Du. 41 philosophorum Du. 42 B omi/sj ex conscienDu. 43 Y omits

(h) AUGUSTINE, De Civitate Dci, VIII, 11 (ed. DOMBART and KALB, CC, 47, pp.also quoted in TSum I, 57, TCkr I, Il8 and TSch I, 181 (see Buytaerl, H, p. 122).

(1) AUGUSTINE, De Doctrina Ckristiana, II, xxviii, 43 {ed. MARTIN, CC, 32, p.also quoted in TChr I, 119 (BUYTAERT, II, p. 122) and TSch I, 182.

(J) Cf. AUGUSTINE, De Civitate Dei, viii, 2 (ed. DOllfBART and KALB, CC, 47, p.(I Nam eum antea sapientes appellarentur, qui modo quodam laudabilis vitae alüsstare videbantur, iste (Pythagoras) iq.terrogatus, quid profiteretur, philosophum serespondit, id est studiösum vel amatorem sapientiae (see (g) above) ».

CHARLES BURNETT

IV Ab<aelardus) 57. Immo 58 etiam res ipsas plurimum attestaQuo enim apud gentiles philosophiee 59 potiores sunt disciplintanto vel mnlto amplius universis saaris ernditionibus evangeliquam Christus tradidit perfectior est disciplina. Qui etiam squantam sermonis habundantiam daret, demonstratus in ignlinguis adventus Spiritus Saneti manifestat, qui eos omnium .guarum varietates 60 - 61 omnium <videlicet) 61 sermonurn generaperfeetissime docuit xvI Unde scripturn est: Non sunt loqneque sermones quorum non audiantur voces eorum 1, ac si ape

A 48va diceretur 'non sunt locutionurn 63 varietates aut eloquentie Inamenta vel genera que suis ipse non dederit ".' Quibus etipromiserat, dieens quod cum veniret spiritus ille veritatis, docillos omnem veritatem m - ut tarn verbis eos quam scientia pfeetos efficeret, ut que perfecte cognoscerent disserere ad integrpossent. Quanto autem de Deo perfeetiorem sint 65 adepti scientiquam antiqui Patres, hii 66 qui ab ipso unigenito Dei sunt edoGregorius in extrema parte Ezechielis homelia .iii. edisserens,Per temporum incrementa crevit 67 in Patribus scientia Dei n.

Y 84va Daniel: Pertranfsibunt plurimi 68 et multiplex erit scientia 0.

57 Aö AYB; AB. Du.; A.B. PL 58 Immo A; ymo Y 59 philosophie AeOrl'ects from vtis· 61 AYB juxtapose om. ling. var. and om. serm. ge. without a eti1tg word, so giving a eomtruetion whieh seems unusual in Latin and not in Abelard'sV!" sensing this awkwardness, inserted ac between varietates and omnium; it is morebable that Abelard wrote videlicet or sdlicet after omnium, so showing how the wordsbiblieal narrative are explained in his own 1tnderstanding of the term sermo. 62 Y63 rhus A3 in the margilt; lectionum AVB 64 dederat YB 65 sunt B 66 ii67 venit Du. 68 Y omits

(xvi) Cf. EPist; XIII (COUSIN, I, p. 699; P.L., CLXXVlII, coI. 356A): (I UndeI>Spiritus in ignis et linguarum specie est demonstratus, qui eis amorem et eloquentiaOInni genere linguarum conferret »; Sermo xix, in feria secunda Penteeostes (Cop. 439; P.L., CLXXVIII, coI. 514D): (I (Gifts of the Holy Spirit) divini eloquii verbis cterrenorum hOnllnUIIl omnium linguarum generibus loquentes erudiunt (the phrase unigenera linguarum is uSf'd twice- COUSIN, I, p. 494; P.L., (CLXXVIII, coI. 515)~; HyParacl., no. lxxii (Pentecost, ad laudes): « Corda ditat scientia I Linguas loquelis omnib

(1) Ps. xvüi, 4; also quoted in Sermo xviii, in die Penteeostes (COUSIN, I, p. 488; PCLXXVIII, ,coI. 51OB).

(m) Joh, xvi, 13; quoted also in Sermo xviii, in die Penteeostes (COUSIN, I, p.P.L., CLXXVIII, coI. 51OC) and TChr IV, 126a (MSS CY; BUYTAERT, II, p. 328).

(n) GREGORY, In Hiezeeh. II, homo iv, 12 (ed. ADRIAEN, ce, 142, p. 267): «per'menta temporum crevit scientia spiritualium patrum. Plus namque Moyses quam Abraplus prophetae quam Moyses, plus apostoli quam prophetae in omnipotentis Dei s .eruditi sunt. Fallor si haec ipsa Scriptura IJ,on loquitur: Pertransib1tnt plurimi, etplex erit scientia~.

(O) Dan. xii, 4 (see (n) above); also quoted TSum III, 67 and Epist. IXI, p. 235; P;L. CLXXVIIl, coI. 334C).

PETER ABELARD {( SOLILOgUIUM )}

P<etrus). Et hoc quoque libenter accipimus quod et veritashabet et nostre fidei professionem commendat, quippe, quomodoper predicationem paucorum et simplicium hominum tot in 6.

universis mundi partibus Christus acquisisset, nisi eos interiusmira sapientia repleret atque exterioribus rationibus verborumatque eloquentie gratia 70 insigniret xvii? Sicut enim in ipsa 71 Re­thoriee fronte 71 Tullius meminit: Nemo nisi sapientia et eloquentiapreditus homines a 72 ioJcunda sua 73 consuetudine, que presertimiam nature vim 74 obtineret propter vetustatem, convertere et addiversas rationes vite traducere posset p. Quo 75 autem difficilioravidentur ac perfeetiora Christi precepta, maior predicatoribus eiusdiscretio et eloquentia conferenda erat.

V Ab<aelardus) 76. Certe nichil verius ac magis rationi 77 con­sentaneum quam ut optimis tarn scientie quam eloquenftie muni­rentur armis quorum predicatio ad universum acquirendum mun­dum a Domino destinabatur, ut cum fiducia verbum omnibuspredicarent q xvlH. Quos et ipse, dum 76 mittit, confortat, dicens:Cum steteritis ante reges et presides, notite cogitare quomodo autquid loquamini. Dabitur enim vobis in illa hora 79 f quid loquamini r.

69 YB omit 70 Y omits 71 Rhetoriea flete Du. 72 ex PL 73 sue VB;Slla Dlt. 74 vieem Y, perltaps correeted from vim 75 Quanto B 76 Aö AYE; AB.Du.; A.B. PLi AP. Gou. 77 rationis AY 78 cum Du. 79 A writes hora twiee:

lhere are signs of expunetion ünder the second hora.

(mi) Cf. Sermo xix, inferia seeunda Penteeostes (COUSIN, I, p. 492; P.L., CLXXVIIIcol. 513C): «(Througlt the action of the Holy Spirit it is as if) verbum mente conceptuminterius per audibile verbum proferatur aut manifestetur exterius ».

(xviii) Cf. Sermo xviii, in die Pmteeostes (COUSIN, I, p. 487; P.L., CLXXVIII, coI. 508C):f (The Spirit deseends) ut cum fiducia verbum Dei deinceps ubique praedicarent» (cf. thesame words in Sermo xix: COUSIN, i, p. 492; P.L., CLXXVIII, co1. 514A); «Hymn. Paracl.00. lxxii, v. 3: Laudari linguis omnibus I Et praedicari debuit I In cunctis mundi partibus •.

(P) CICERO, De Inventione, 1.3 (ed. H. M. HUREELL (Cambridge, Mass., 1968, p. 6):f ••• cum eis se pateretur aequari et sua voluntate a iucundissima eonsuetudine recederetquae praesertim iam naturae vim obtineret propter vetustatem ~.

(q) Cf. Aet. IV, 32: (I et repleti sunt omnes Spiritu Sancto, et loquebaotur verbumDei eum fiducia~.

(T) Marc. XIII, 9, 11.

dared to rush into such madness as to say that all theopinions of our LordJesus Christ - which they are forced to admire and to endorse - ~e learntfroro the books of Plato ). And if we weigh up also the mode of life of thephilosophers and their discipline of character, we wil! judge .none or veryfew of the Christian faithful to be superior to them 1ll denymg the worldor in disciplining their character. For they also assert that a man should becalled ({ wise» 01' «a philosopher) for his mode of life rather than for hisknowledge. However, I consider that enough has been expounded by usabout the faith of the philosophers and their mode of life 01' discipline oicharacter in our Exhortation to our Brothers and Fellow-Monks. Whoeverreads this exhortation will see that the philosophers are especially in fellow­ship with Christians not so much in name as in actual fact. For Greece,equipped with so many philosophical arguments, would not have submittedto the yoke of the teaching oi the Gospel so quickly had she not been pre­pared for this in advance by the writings of the philosophers, just as ] udaeahad been prepared by those of the Prophets.

In Ab(elard). We call Christ alone «God's Word) - whieh the Greekscall A6yoc;. Hence St. Augustine in his book the 83 Questions, chapter 44,says: (l In the beginning there was the Word, which in Greek is called A6yoc; I}.

Therefore, also according to the etymology of the word, all those who clingto this true and perfect word through doctrine and love, should truly becalled logicians as weIl as philosophers, and no discipline ought more trulyto be called «logic}} than Christian doetrine.

Peter. Although usage of the term does not sanction this form of spea­king - that is, that either we should now call Christians aS a species ({ philo­sophers l), or that we should name their knowledge about Christ or theirdoetrine handed down by Christ, «( logic l) - we nevertheless claim that theetymologies of the words are in absolute agreement with what yon say.

IV Ab(elard).... and moreover, that the reality of things adds ampleconfumationl For by the degree that the teachings of philosophy amongthe gentiles are more valid, by the same amount 01' even much more perfectthan all other sacred disciplines, is the teaching of the Gospel which Christhanded down. And how much wealth of discourse He gave to His ownpeople is shown by the coming of the Holy Spirit manifested in tonguesof fire, Who taught them most perfectly the varieties of all languages ­<that is), the kinds of all modes of discourse. Hence it is written: (l Thereare no phrases or discourses whose words are not heard ), as if it were statedopenly «there are no varieties of expressions or embelIishments or kindsof eloquence which He has not Hirnself given to His people I}. For He hadalso promised them, saying that (l when that Spirit of truth came, it wouldteach them all truth) - so that it would make tllem perfect as much inspeech as in knowledge, so that they would be able to explain fully whatthey perfecBy understood. Gregory, in the last part of his third sermonon Ezechiel, expands on how much more perfeet a knowledge about Godthan that oi the Ancient Fathers, was obtained by those men who weretaught by the only-begotten Son of God Himself. He says: (l In the develop­ment of time the knowledge of God increased amongst the Fathers ). HenceDaniel: «( Very many wiiI pass through and the knowledge will be manifold ).

PETER ABELARD «SOLILOQUIUM »CHARLES BURNETT892

A(belard> spake to P(eter), P(eter> spake to A(belard>; the samespake to the same seIt.

r (Abelard). Since, Peter, Christ is the God f~om Whomtake their name, ours is the only people, I thillk, who are marked withdistinction of a divine name.

P <eter). Ta Hirn be the glory, Who has granted the glory ofgreat name to so weak a created being, so that also, while being joinedthe ward itself to that head of which we are the bodily limbs, at the satime we are schooled by the very meaning of the name into adhering· clsely to what we are called. For (c Christus)} in Greek comes from XP(#- that is, «anointing l} -; translated into Latin (c Christus» is unctus, whiin Hebrew, is «( Messiah I). Both kings and priests used to be anointed. The:fore, by a name meaning «anointiug» He is shown to be both a kingaa priest - a king because of the power by which He can rescue His peofrom danger and proteet them; a priest because oi the sacrifice of His 0

body, by wmch He reconciles to God those whom He has rescued fromtDeviI. To say then, that we are called Christians after Christ, is like sayithat we are called (l Messianites l) after the Messiah - that is, as it weroyaland priestly people after that highest king and priest. St. Peter expl!l~

this by calling us a «royal priesthood », reminding us ofwhat kind oi peol?we should be - that is, by being kings over the impulses of our carnalture, and, having slain our carnal desires, by offering ourselves to God ·lia sacrifice. The grace of Christ, then, is spread out within us, as the Aposays, «because the love of God is poured into our hearts through the HSpirit which is given to us ». It was appropriate, too, that the name (Chri~

should be ({ spread out », just as in the Song oi Songs also it is said tll«( your name is ointment poured out) - as if to say «your name, 0 Chri~

which means ointment - that is, anointing - is poured out - that is, spt~

out - and distributed amongst many people, who have natural.ly bcalled Christians because of this.

II Ab(elard). But also, according to the Apostle, since Christ isvery wisdom of God and the Greeks call wisdom O"Oep(lX, I affirm thatpeople are more rightly called philosophers than those who live as lovof this highest and perfeet wisdom.

P(etrus). This, I agree, is what the very etymology of the ward ({ p'sopher l) demands, and it is certain that, as much in regard to faith indoctrine as in discipline of character or mode of life, the philosophersthe gentiles themselves especiaIly agree with uso For they so evident.were debating about faith in the Trinity that, remarkably, they expoundthe full summation of this faith in many ways more thoroughly than t1lprophets themselves. Moreover, their successors have dared to rush iIl:tsuch madness as to say that even the Lord Jesus learnt what he preachabout the faith in the Trinity from the philosophers. Hence, tao, St. Autine in the eighth book of the City oi God, says: «( Certain of those whoin fellowship with you in the grace oi Christ are surprised when theyor read Plato, that he intuited things about God which areto conform closely with the truth of our religion ). In the secondOn Christian Doctl'ine, he says: «Certain readers and lovers of Plato

CHARLES BURNETT

P<eter). This too I willingly accept, in that it both agrees with trutand commends the profession of our faith; for, how 'would Christ haacquired somany converts throughout the world through the preachiof a few, simple souls, unless He filled them within with wonderiul wisdOand marked them with the outside arguments of words and the gift of elquence? For, as Cicero relates in the very opening of the Rhetorica: « No()who is not endowed with wisdom and eloquence would be able to convmen from their comforlable habits of mind, which have now especiabecome second nature b~cause of their long familiarity, or lead themtwards different attitudes in life. And the more difficult and perfect the comandments of Christ appear, the greater the discernment and eloqueIlnecessary for their preachers.

V Ab<elard). Certainly nothing is more true and more in hannowith reason than that those whose preachingwas destined by God toover the whole of the world, should be equipped with the best weap- both of knowledge and of eloquence - so that they should preach the Wto all men with confidence. Indeed, He Himself, in sending them out, githem courage by saying: «When you stand before kings and princes,not consider how you should speak or what you should say. For therebe granted to you in that hour what you should say ».

LETTURE E CONGETTURE

Conjectures in the « De controuersiahominis et fortune» of Stephanardus

de Vicomercato

The long philosophical elegy (1758 lines in all) De controuersia hominiset fortune was first edited by Cyprianus Popma (Cologne, 1570 and 1584),who on no evidence that we know of attributed it to one Henry of Milan;already by 1719 (in the Scriptores O. P. of Quetif-Echard) it was recognisedthat the author was in fact Stephanardus de Vicomercato, whose Liberde gestis in ciuitate Mediolanensi shows a number of more or less elose pa~

tallels with the elegy, though adherence to the old attribution still persi­sted (cf. J. E. Sandys, His/Dry 0/ Classical Scholarship, I, p. 546); fnUdiscussion and vindication of the new attribution are now provided in Gio­vanni Cremaschi's edition, published in 1950 as vol. XXXII in the newseries of Pubblicazioni dell'Universita Cattolica deI Sacro Cuore in Milan.Although by no means overwhelming, the evidence for Stephanardus'authorship is elear-cut,enough: the sole surviving manuscript of the elegy,Bergamo BibI. Civ. :E. 6. 19, written probably in Bergamo itself towardsthe end of the fourteenth century, tells us that the author was Milaneseand belonged to a doctorum ... ordo sacer (so lines 1751-1752), and Stepha­nardus in fact was a Dominican in the Milanese convent of S. Eustorgius;and the Liber opens with lines in which Stephanardus tells his reader thathe has previously written in elegiacs about fata . .. I in patrios bacata lares,which squares perfectly well with lines 51 ff. of the elegy, for example.or line 91, wmch runs triste canant elegi fatum pangantque quere/am. Allthat is lacking to clinch the case for Stephanardus' authorship is an explicitstatement in the manuscript or some other reliable source to that effect.

In many places Popma's text is totally unlike that of the Bergamomanuscript: words, phrases, whole lines even appear in very different formin the oue and the other. But, while there are a few places where Popma'stext seems to be superior to that of the manuscript (see my notes on lines77 1 and 1675, for example), there are so many more where one is left witha clear impression of wilful rewriting that to all intents and purposes histext can be ignored; certainly there is no compelling reason for believingthat he had access to a manuscript other than the Bergamo one. It is onthe Bergamo manuscript, accordingly, that Cremaschi bases his edition,at the same time introducing a number of felicitous conjectures of his own.More, though, remains to be done in the way of emendation; and this briefpaper is a contribution to that end. As will be seen, the problems are essen­tially straightforward, and elaborate discussion, therefore, is not called for.