Abélard complies willingly, quite entering into the spirit of the nail theory. ‘I will make a brief and succinct reply to thy affectionate request, dear sister,’ he begins, at the head of a very long and very curious sketch of the history of monasticism. It is a brilliant proof of Abélard’s erudition, relatively to his opportunities, but at the same time an illustration of the power of constructing most adequate ‘explanations’ without any reference to the real agencies at work. In a later letter Abélard drew up the rule of life which had been asked. It follows the usual principles and tendencies of such documents. It offers, however, no little psychological interest in connection with the modifications which the abbess has desired. The dialectician feels a logical reluctance to compromise, and the fervent monk cannot willingly write down half measures. Yet the human element in him has a sneaking sympathy with the plea of the abbess, and, with much explanation and a fond acceptance of Aristotelic theories, the compromise is effected. To the manuscript of this letter a later hand has added a smaller and more practical rule. This is generally attributed to Heloise herself, and is certainly the work of some early abbess of the Paraclete. It supplements Abélard’s scheme of principles and general directions by a table of regulations—as to beds, food, dress, visitors, scandals, etc.—of a more detailed character. The closing letter of the famous series is one addressed by Abélard to ‘the virgins of the Paraclete’ on the subject of ‘the study of letters.’ It is from this epistle that we learn—as we do also from a letter of Venerable Peter of Cluny—of Heloise’s linguistic acquirements. The nuns are urged to undertake the study of the Scriptural tongues, Latin, Greek, and Hebrew, and are reminded that they have ‘a mother who is versed in these three languages.’ There is reason to think that neither master nor pupil knew much Greek or Hebrew. This is followed shortly by a number of hymns and sermons. Heloise had asked him to write some hymns for liturgical use, so as to avoid a wearisome repetition and to dispense with some inappropriate ones. He sent ninety-three, but they are of little literary and poetic value. The source of his old-time poetic faculty is dried up. A sequence for the Feast of the Annunciation, which is attributed to him, won praise from, of all people, Luther. But the number of hymns and songs ‘attributed’ to Abélard is large. The sermons, of which thirty-four are to be found in the collection of his works, are not distinguished in their order. The abbot was not an eloquent preacher. But they are carefully written, erudite compositions, which were delivered at St. Gildas, or the Paraclete, or by special invitation. Some of them have much intrinsic interest or value—those on Susannah and John the Baptist, for instance, in connection with monastic affairs, and that on St. Peter in connection with his rigid loyalty to Rome.