Chapter XXXVI

., I.

[2] Lev. xxi. 20; Deut. xxiii. 1.

[3] Lucan, _Pharsalia_, viii. 94.

[4] Heloïse here in mediaeval fashion cites a number of examples from Scripture showing the ills and troubles brought by women to men.

[5] Again she quotes to prove this, from Job and St. Gregory and Ambrose.

[6] Heloïse’s last _problema_ did not relate to Scripture, and may have been suggested by her own life. “We ask whether one can sin in doing what is permitted or commanded by the Lord?” Abaelard answers with a discussion of what is permissible between man and wife.

[7] This letter of Heloïse is not extant.

[8] The _Tristan_ of Gottfried von Strassburg and the _Parzival_ of Wolfram von Eschenbach have been given. One may also refer to works of older contemporaries, _e.g._ to the _Aeneid_ of Heinrich von Veldeke, translated (1184) from a French rendering of Virgil; and the two courtly narrative poems, the _Erec_ and _Ivain_ (Knight of the Lion) taken from Chrétien of Troies by Hartmann von Aue, who flourished as the twelfth century was passing into the thirteenth.

[9] On Walther von der Vogelweide, see Wilmann, _Leben und Dichtung Walthers, etc._ (Bonn, 1882); Schönbach, _Walther von der Vogelweide_ (2nd ed., Berlin, 1895). The citations from his poems in this chapter follow the Pfeiffer-Bartsch edition.

[10] No. 3 in the Pfeiffer-Bartsch edition.

[11] 184.

[12] 33.

[13] 22.

[14] 14, 16, 69.

[15] 18.

[16] 39.

[17] See _Lieder_, 46, 51, 56, 59, 61, 62, 71, 72, 75, 76, 77.

[18] A lucid account of this struggle is given in Luchaire, _Innocent III._, vol. iii. (“La Papauté et l’Empire”), Paris, 1906.

[19] 81.

[20] From “Freidank in Auswahl,” in Hildebrand’s _Didaktik aus der Zeit der Kreuzzüge_, p. 336 (Deutsche Nat. Lit.).

[21] 85, cf. 164.

[22] 110.

[23] 113, cf. 111, 112.

[24] 115, 116.

[25] 133. My statement of the opposition to the papacy might be much more analytical, and contain further apt distinctions. But this would remove it too far from the anti-papal feeling of the common man; and the period, moreover, is not yet that of Occam and Marsilius of Padua--as to whom see Gierke, _Political Theories of the Middle Age_, trans. by Maitland (Cambridge, 1900).

[26] 88, 137.

[27] 158. Walter shared the crusading spirit. The inference that he was himself a Crusader is unsafe; but he wrote stirring crusading poems, one opening with a line that in sudden power may be compared with Milton’s

“Avenge, O Lord, Thy slaughtered saints.”

“Rich, hêrre, dich und dine muoter, megede kint.” 167. See also 78, 79.

[28] 87.

[29] _Parzival_, i. 824.

[30] 186.

[31] 188.

[32] While an allegory is a statement having another consciously intended meaning, metaphor is the carrying over or deflection of a meaning from its primary application. According to good usage, which has kept these terms distinct, allegory implies a definite and usually a sustained intention, and suggests the spiritual; while metaphor suggests figures of speech and linguistic changes often unconscious. Language develops through the metaphorical (not allegorical) extension or modification of the meanings of words. The original meaning sometimes is obscured (_e.g._ in _profane_ or _depend_), and sometimes continues to exist with the new one. In a vast number of languages, such words as _straight_, _oblique_, _crooked_, seem always to have had both a direct and a metaphorical meaning. Moral and intellectual conceptions necessarily are expressed in phrases primarily applicable to physical phenomena.

[33] Cf. Taylor, _Classical Heritage_, p. 97 _sqq._

[34] _Ante_, Chapters IV., V.

[35] _Contra Faustum_, xxii. 1-5.

[36] _Contra Faustum_, xxii. 66-68.

[37] Augustine’s method in this twenty-second Book is first to consider the actual sinfulness or justification of these deeds, and afterwards to take up in succession their typological significance. So, for example, he discusses the blamefulness of Judah’s conduct with Tamar in par. 61-64 and its typology in 83-86.

[38] _Contra Faustum_, xxii. 87. St. Ambrose, in his _Apologia Prophetae David_, cap. iii. (Migne 14, col. 857), written some years before Augustine’s treatise against Faustus, finds Bathsheba to signify the “congregatio nationum quae non erat Christo legitimo quodam fidei copulata connubio.”

[39] _Quaestiones in Vet. Testam. in Regum II._ (Migne 83, col. 411). Isidore died A.D. 636 (_ante_, Chapter V .)

[40] _Comment. in Libros IV. Regum_, in lib. ii. cap. xi.; Migne, _Pat. Lat._ 109, col. 98 (written in 834). On Rabanus and Walafrid see _ante_,

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