Papers by roland D Oberson
Angiography and Computed Tomography in Cerebro-Arterial Occlusive Diseases, 1983
Angiography and Computed Tomography in Cerebro-Arterial Occlusive Diseases, 1983
Angiography and Computed Tomography in Cerebro-Arterial Occlusive Diseases, 1983
Angiography in Cerebro-Arterial Occlusive Diseases, 1979
Angiography in Cerebro-Arterial Occlusive Diseases, 1979
horreur et la fatalité se sont donné carrière dans tous les siècles. » 3
Since twenty years R. D. Oberson reads and tries to retranslate Abelard's and Heloise's Corresp... more Since twenty years R. D. Oberson reads and tries to retranslate Abelard's and Heloise's Correspondence from Latin of the twelfth century. He ascertains that the work has not been received as normally it should have been. The letters are not love letters, but a complain about the crime committed by a so-called priest Fulbert who considered Héloïse, a girl at the end of childhood, as his sex toil. She became pregnant after having been raped. He called her his niece. She was brilliant and beloved by Master Abelard, the exceptionally clever and successful introducer of philosophy in the predominant Divine science. At this time, theology despotically and routinely exploited people, teaching that faith suffices for all. Think and reason were prohibited (dark Middle Ages). Abelard, as a future monk, true lover of God, fight for first, understanding; it helps faith. So he got numerous enemies. he was the target of an activist church promoting only faith. People should not reason. Came Heloise's woe. She speaks and writes to her beloved Master Abelard. He enters the scene. What happens in Fulbert's, a canon of the old cathedral of Notre-Dame of Paris? He takes board with Fulbert and tries to console Héloïse, hardly fourteen years old who fears to be pregnant. Fulbert entrusts his niece to this most continent future monk, persuaded that she will not learn anything (she already knows everything; she is the most brilliant student), except that for what girls are made. He recommends the Master to seduce the girl Héloïse already loving her Master as much as an orphan girl may love the good man. Abelard and Héloïse agree to wait and see whether she is really pregnant. The fact established, they separate; not without promise to love in a love that is much more than love. From this affair, the literary world with the massive aid of the Church has invented alleged grotesque stories of sexual orgies whereas it was one of the numerous crimes of pederaty; one of few reported, yet only clandestinely wherefrom the monstruous error of the translators. Héloïse, victim, has been convicted guilty of voluptuous wantonness. Her bastard has been attributed to Abelard, something surely impossible when translating and reading the original text and understanding the true nature of the saint monk Abelard. So, the so-called truth of history often is a lie. Héloïse and Abelard were chaste human beings, take them all in all. Change your point of view by reading a thriller full of sarcasm, understatements and misunderstandings.
Book 3 Text of presentation
Readers and scholars are many to think they are familiar with the s... more Book 3 Text of presentation
Readers and scholars are many to think they are familiar with the story of Abelard and Heloise through translations of their Correspondence. The catch is, those letters aren’t love letters, but constitute evidence of a folder whose dangerous parts have been carefully concealed. Author Roland D. Oberson makes you discover them so that your intimate conviction will be completely changed. Actually, the whole forms the framework of an amazing thriller where those who pretended to have been witnesses of crimes and sins and, after them, the best exponents have never seek out to uncover the master key yet clearly visible. They deliberately miss concentrating their attention to Heloise’s unquenchable grief. However, receiving their user’s manual, well-meaning readers will soon find the master key governing the diabolic mechanism used to make fall down Abelard and his philosophy. Oberson gives evidence to his brand new interpretation. Heloise has not been abused by her new preceptor, Abelard. If this extraordinary clever orphan schoolgirl, Heloise, in the crucial times of fear to be pregnant, surrenders to her seducing and compassionate teacher in moral and philosophy, it’s not fair to conclude that those preposterous friends are in the same bed. They are only under the same roof. Surprisingly, at the summit of worldly glory, Abelard decides to become a true monk. He will put all his energy to rescuing his exceptional student of another gender. The gender issue complicates the plot. She becomes his companion and his friend not only for the sake of literary studies, but also for the sake of brotherhood researches already a biased line of questioning at that time. They will first be associates in the process of rescue and redemption of lost sheep Heloise against the unrestrained behavior of the vile representative of the church, her so-called uncle Fulbert. She is already his sister in the world. He, first her brother, then her sister, is humbly serving God and their spouse.
Oberson explains that, besides being a cryptic denunciation of the pedophilic crime, the Correspondence is also a book of redemption. Readers of today must understand the right plot: young teen Heloise has been incestuously raped by her “uncle.” The prestigious philosopher, Master Abelard, comes to disclose the offense. He cares for her, but also falls in love for her, in a love that is much more than common human love. He surely is the saver of the wretched Heloise, but in no case the father of her rejected bastard Astrolabe.
This starkly contradicts the prevailing opinion that their letters exposed a torrid and illicit sexual liaison that results in Heloise’s pregnancy. Abelard, the leading master of the schools and at the same time the moral voice of the twelfth century, flagship of the Greek thinkers of the past, in particular Socrates and Aristotle, cannot be the abuser of Heloise and father of her bastard. Unbeatable dialectician, he manages a way out from the scandal. He leads both, already true monks in the soul, in the only sustainable way. They, who projected to be secular or liberal (free) monks in the world, living as Fathers of the primitive Syrian Desert, enter together a regular monastic life, being than freed when called Christ’s slaves.
The neglect that has been shown toward Heloise’s injury and the ubiquitous trend to describe her as a nymphomaniac spinster leads Oberson to take a closer look. Whereas previous writers and booksellers exploited only the erotic tone of the letters, Oberson concludes that a complete reappraisal of the drama is required. The checking of some Latin words and constantly surreptitious and sarcastic situations leads him first to attempt a more literal translation of the letters into English. The Remarks he exposes are clear evidence that he provides to the credit of quite another exposition of the case.
Readers who have embraced the story of Abelard and Heloise will find Oberson’s notes updating a long-loved story and breaking the wrongs of past interpretations told over the centuries for not too mysterious reasons. He only tries to stir up the hand laid upon their mouths.
The enduring love story of Abelard and Heloise, captured in their famed series of so-called love ... more The enduring love story of Abelard and Heloise, captured in their famed series of so-called love letters from the twelfth century, has been a favorite topic for scholars since it was published in 1615. But in his revelatory debut, Abelard-Heloise Correspondence, author Roland Denise Oberson sheds a new—and shocking—light on this beloved masterwork.
In the first literal English translation of Heloise and Abelard’s letters to each other, Oberson reveals a radically different account of the events that took place between these two academics. Through painstaking study of their letters dealing with the love affair, the author has been more and more convinced of the need of a translation word for word. What he discovered runs in complete opposition to the prevailing opinion that Heloise and Abelard had an illicit sexual liaison that resulted in a child, and whose aftermath eventually led them to enter the regular monastic life.
Oberson reveals that the Latin text, so often indisputably translated, is not a collection of love letters, but a clandestine account of what actually happened. Heloise was a young raped in all likelihood by her tutor, resulting in the birth of a bastard, Astrolabius, whom most of the previous texts identified as having been fathered by Abelard.
Thus translated, the letters act as a testimony to the enduring friendship and love between two true friends. Abelard was in actuality a dedicated monk, determined to help his pupil through her pain and suffering. His only weakness has been to fall in love with her. Their correspondence highlights the wisdom and peace that each gained during their misfortunes.
Anyone whose life has been touched by the pathetic story of Abelard and Heloise will find Oberson’s debut a must-read. It is a historical update to a long-beloved story, a “critical, scholarly examination of official or orthodox history,” that will set right the many faulty and tendentious interpretations that have endured for years.
The enduring love story of Abelard and Heloise, captured in their famed series of so-called love ... more The enduring love story of Abelard and Heloise, captured in their famed series of so-called love letters from the twelfth century, has been a favorite topic for scholars since it was published in 1615. But in his revelatory debut, Abelard-Heloise Correspondence, author Roland Denise Oberson sheds a new—and shocking—light on this beloved masterwork.
In the first literal English translation of Heloise and Abelard’s letters to each other, Oberson reveals a radically different account of the events that took place between these two academics. Through painstaking study of their letters dealing with the love affair, the author has been more and more convinced of the need of a translation word for word. What he discovered runs in complete opposition to the prevailing opinion that Heloise and Abelard had an illicit sexual liaison that resulted in a child, and whose aftermath eventually led them to enter the regular monastic life.
Oberson reveals that the Latin text, so often indisputably translated, is not a collection of love letters, but a clandestine account of what actually happened. Heloise was a young raped in all likelihood by her tutor, resulting in the birth of a bastard, Astrolabius, whom most of the previous texts identified as having been fathered by Abelard.
Thus translated, the letters act as a testimony to the enduring friendship and love between two true friends. Abelard was in actuality a dedicated monk, determined to help his pupil through her pain and suffering. His only weakness has been to fall in love with her. A love more akin to charity of a true Good Samaritan. Their correspondence highlights the wisdom and peace that each gained during their misfortunes.
Anyone whose life has been touched by the pathetic story of Abelard and Heloise will find Oberson’s debut a must-read. It is a historical update to a long-beloved story, a “critical, scholarly examination of official or orthodox history,” that will set right the many faulty and tendentious interpretations that have endured for years.
Books by roland D Oberson
Brève liaison amoureuse que celle de Héloïse et Abélard. Un conte cruel dont bien des péripéties... more Brève liaison amoureuse que celle de Héloïse et Abélard. Un conte cruel dont bien des péripéties sont obscures. Chanoine Fulbert abuse de sa « nièce » Héloïse, enceinte à son insu. Elle s’éprend de son beau prof Abélard qui la cherche. L’anxiété devant la perspective d’une grossesse venue d’ailleurs, conduit les deux innocents amants à la séparation. La chose bientôt évidente, Héloïse saute en l’air. « Il n’y a plus de doute, » écrit-elle à son ami dans une lettre expresse, « je suis enceinte ! Que faire ? » Savoir et ne pas dire : Qui a fait le coup ? C’est toute la question suivante.
Pour couvrir leur honte, Abélard la force au mariage. En se dénonçant, lui, comme (faux) père criminel, il lui rend son innocence. Fulbert coupe vite court aux bruits qui courent qu’il serait le (vrai) père. Dans un sauve-qui-peut tragique, il castre Abélard. Brandissant l’appareil génital d’Abélard, il désigne le coupable ! « On lui a coupé tout ce dont il s’est servi en l’espèce ! » Ainsi s’étouffe le scandale d’un viol incestueux !
Pour garantir l’intégrité d’Héloïse devant ses contemporains et devant l’histoire, Abélard écrit l’Histoire de mes calamités, une autobiographie où il masque le viol. Il impose sa version officielle. « C’est comme ça que dorénavant on racontera l’histoire ! » C’est comme ça qu’on l’a racontée jusqu’ici. Il signale qu’elle fut mère. Mais il ne dit pas qui fut le père. On voit bien que ce n’est pas Abélard et qu’elle est vierge. La seule et véritable Héloïse est celle d’Abélard. Découvrez-la.
Nous avons cru jusqu’ici à la fable d’une écolière fécondée par son précepteur. C’est faux. Cette affaire ne s’est pas passée comme on a admis depuis toujours. Avec cette nouvelle version des faits, l’auteur d’Abélard, mon frère paru chez le même éditeur (2001),embarrasse l’opinion régnante. Vous non plus, ne croirez plus dorénavant que c’est si simple.
Many scholars are familiar with the story of Abelard and Heloise through various translations of ... more Many scholars are familiar with the story of Abelard and Heloise through various translations of their Correspondence from the twelfth century. The catch is, they aren’t love letters at all, but legal pieces of a clandestine folder, parts of which have been carefully concealed. Actually the whole forms the framework of an amazing thriller whose pretended witnesses and exponents haven't wanted to find the master key until now. This key is Heloise's pregnancy. In his book Abelard and Heloise. Crime and Love; Remarks on the Literal Translation of Their Correspondence, Author Roland D. Oberson makes clear the true meaning of the affair...
This is a genuine literal translation of Abelard's and Heloise's famous Correspondence. The Engli... more This is a genuine literal translation of Abelard's and Heloise's famous Correspondence. The English version is confronted with the first printed Latin text of 1615. Both texts are divided in 4542 items, numbered and juxtaposed for ease of reading, understanding and criticizing. This work provides proofs that the common reception of the life of those so-called lovers is incorrect and unscrupulous. With such a tool in the hands, everybody may interfere in the interpretation of one or another sentence or word. He has the capacity to indicate what part of the discourse is disputable...
we found, autumn 2007, on the Internet site www.lectura.fr in the catalogue of the Bibliothe`que ... more we found, autumn 2007, on the Internet site www.lectura.fr in the catalogue of the Bibliothe`que municipale de Grenoble (France) a sample dated 1615.We were fortunate enough to visit the library.
We could see the specimen and confirm its existence and the accuracy of the printed date.
For comparison we present here the characteristics of two already known exemplars of this work. One could be called Duchesne’s sample and the other d’Amboise’s one. Both published in Latin for the first time in the commonly accepted year 1616. But chance helped us in
discovering an older sample dated 1615 (see illustrations).
Drafts by roland D Oberson
Uploads
Papers by roland D Oberson
Readers and scholars are many to think they are familiar with the story of Abelard and Heloise through translations of their Correspondence. The catch is, those letters aren’t love letters, but constitute evidence of a folder whose dangerous parts have been carefully concealed. Author Roland D. Oberson makes you discover them so that your intimate conviction will be completely changed. Actually, the whole forms the framework of an amazing thriller where those who pretended to have been witnesses of crimes and sins and, after them, the best exponents have never seek out to uncover the master key yet clearly visible. They deliberately miss concentrating their attention to Heloise’s unquenchable grief. However, receiving their user’s manual, well-meaning readers will soon find the master key governing the diabolic mechanism used to make fall down Abelard and his philosophy. Oberson gives evidence to his brand new interpretation. Heloise has not been abused by her new preceptor, Abelard. If this extraordinary clever orphan schoolgirl, Heloise, in the crucial times of fear to be pregnant, surrenders to her seducing and compassionate teacher in moral and philosophy, it’s not fair to conclude that those preposterous friends are in the same bed. They are only under the same roof. Surprisingly, at the summit of worldly glory, Abelard decides to become a true monk. He will put all his energy to rescuing his exceptional student of another gender. The gender issue complicates the plot. She becomes his companion and his friend not only for the sake of literary studies, but also for the sake of brotherhood researches already a biased line of questioning at that time. They will first be associates in the process of rescue and redemption of lost sheep Heloise against the unrestrained behavior of the vile representative of the church, her so-called uncle Fulbert. She is already his sister in the world. He, first her brother, then her sister, is humbly serving God and their spouse.
Oberson explains that, besides being a cryptic denunciation of the pedophilic crime, the Correspondence is also a book of redemption. Readers of today must understand the right plot: young teen Heloise has been incestuously raped by her “uncle.” The prestigious philosopher, Master Abelard, comes to disclose the offense. He cares for her, but also falls in love for her, in a love that is much more than common human love. He surely is the saver of the wretched Heloise, but in no case the father of her rejected bastard Astrolabe.
This starkly contradicts the prevailing opinion that their letters exposed a torrid and illicit sexual liaison that results in Heloise’s pregnancy. Abelard, the leading master of the schools and at the same time the moral voice of the twelfth century, flagship of the Greek thinkers of the past, in particular Socrates and Aristotle, cannot be the abuser of Heloise and father of her bastard. Unbeatable dialectician, he manages a way out from the scandal. He leads both, already true monks in the soul, in the only sustainable way. They, who projected to be secular or liberal (free) monks in the world, living as Fathers of the primitive Syrian Desert, enter together a regular monastic life, being than freed when called Christ’s slaves.
The neglect that has been shown toward Heloise’s injury and the ubiquitous trend to describe her as a nymphomaniac spinster leads Oberson to take a closer look. Whereas previous writers and booksellers exploited only the erotic tone of the letters, Oberson concludes that a complete reappraisal of the drama is required. The checking of some Latin words and constantly surreptitious and sarcastic situations leads him first to attempt a more literal translation of the letters into English. The Remarks he exposes are clear evidence that he provides to the credit of quite another exposition of the case.
Readers who have embraced the story of Abelard and Heloise will find Oberson’s notes updating a long-loved story and breaking the wrongs of past interpretations told over the centuries for not too mysterious reasons. He only tries to stir up the hand laid upon their mouths.
In the first literal English translation of Heloise and Abelard’s letters to each other, Oberson reveals a radically different account of the events that took place between these two academics. Through painstaking study of their letters dealing with the love affair, the author has been more and more convinced of the need of a translation word for word. What he discovered runs in complete opposition to the prevailing opinion that Heloise and Abelard had an illicit sexual liaison that resulted in a child, and whose aftermath eventually led them to enter the regular monastic life.
Oberson reveals that the Latin text, so often indisputably translated, is not a collection of love letters, but a clandestine account of what actually happened. Heloise was a young raped in all likelihood by her tutor, resulting in the birth of a bastard, Astrolabius, whom most of the previous texts identified as having been fathered by Abelard.
Thus translated, the letters act as a testimony to the enduring friendship and love between two true friends. Abelard was in actuality a dedicated monk, determined to help his pupil through her pain and suffering. His only weakness has been to fall in love with her. Their correspondence highlights the wisdom and peace that each gained during their misfortunes.
Anyone whose life has been touched by the pathetic story of Abelard and Heloise will find Oberson’s debut a must-read. It is a historical update to a long-beloved story, a “critical, scholarly examination of official or orthodox history,” that will set right the many faulty and tendentious interpretations that have endured for years.
In the first literal English translation of Heloise and Abelard’s letters to each other, Oberson reveals a radically different account of the events that took place between these two academics. Through painstaking study of their letters dealing with the love affair, the author has been more and more convinced of the need of a translation word for word. What he discovered runs in complete opposition to the prevailing opinion that Heloise and Abelard had an illicit sexual liaison that resulted in a child, and whose aftermath eventually led them to enter the regular monastic life.
Oberson reveals that the Latin text, so often indisputably translated, is not a collection of love letters, but a clandestine account of what actually happened. Heloise was a young raped in all likelihood by her tutor, resulting in the birth of a bastard, Astrolabius, whom most of the previous texts identified as having been fathered by Abelard.
Thus translated, the letters act as a testimony to the enduring friendship and love between two true friends. Abelard was in actuality a dedicated monk, determined to help his pupil through her pain and suffering. His only weakness has been to fall in love with her. A love more akin to charity of a true Good Samaritan. Their correspondence highlights the wisdom and peace that each gained during their misfortunes.
Anyone whose life has been touched by the pathetic story of Abelard and Heloise will find Oberson’s debut a must-read. It is a historical update to a long-beloved story, a “critical, scholarly examination of official or orthodox history,” that will set right the many faulty and tendentious interpretations that have endured for years.
Books by roland D Oberson
Pour couvrir leur honte, Abélard la force au mariage. En se dénonçant, lui, comme (faux) père criminel, il lui rend son innocence. Fulbert coupe vite court aux bruits qui courent qu’il serait le (vrai) père. Dans un sauve-qui-peut tragique, il castre Abélard. Brandissant l’appareil génital d’Abélard, il désigne le coupable ! « On lui a coupé tout ce dont il s’est servi en l’espèce ! » Ainsi s’étouffe le scandale d’un viol incestueux !
Pour garantir l’intégrité d’Héloïse devant ses contemporains et devant l’histoire, Abélard écrit l’Histoire de mes calamités, une autobiographie où il masque le viol. Il impose sa version officielle. « C’est comme ça que dorénavant on racontera l’histoire ! » C’est comme ça qu’on l’a racontée jusqu’ici. Il signale qu’elle fut mère. Mais il ne dit pas qui fut le père. On voit bien que ce n’est pas Abélard et qu’elle est vierge. La seule et véritable Héloïse est celle d’Abélard. Découvrez-la.
Nous avons cru jusqu’ici à la fable d’une écolière fécondée par son précepteur. C’est faux. Cette affaire ne s’est pas passée comme on a admis depuis toujours. Avec cette nouvelle version des faits, l’auteur d’Abélard, mon frère paru chez le même éditeur (2001),embarrasse l’opinion régnante. Vous non plus, ne croirez plus dorénavant que c’est si simple.
We could see the specimen and confirm its existence and the accuracy of the printed date.
For comparison we present here the characteristics of two already known exemplars of this work. One could be called Duchesne’s sample and the other d’Amboise’s one. Both published in Latin for the first time in the commonly accepted year 1616. But chance helped us in
discovering an older sample dated 1615 (see illustrations).
Drafts by roland D Oberson
Readers and scholars are many to think they are familiar with the story of Abelard and Heloise through translations of their Correspondence. The catch is, those letters aren’t love letters, but constitute evidence of a folder whose dangerous parts have been carefully concealed. Author Roland D. Oberson makes you discover them so that your intimate conviction will be completely changed. Actually, the whole forms the framework of an amazing thriller where those who pretended to have been witnesses of crimes and sins and, after them, the best exponents have never seek out to uncover the master key yet clearly visible. They deliberately miss concentrating their attention to Heloise’s unquenchable grief. However, receiving their user’s manual, well-meaning readers will soon find the master key governing the diabolic mechanism used to make fall down Abelard and his philosophy. Oberson gives evidence to his brand new interpretation. Heloise has not been abused by her new preceptor, Abelard. If this extraordinary clever orphan schoolgirl, Heloise, in the crucial times of fear to be pregnant, surrenders to her seducing and compassionate teacher in moral and philosophy, it’s not fair to conclude that those preposterous friends are in the same bed. They are only under the same roof. Surprisingly, at the summit of worldly glory, Abelard decides to become a true monk. He will put all his energy to rescuing his exceptional student of another gender. The gender issue complicates the plot. She becomes his companion and his friend not only for the sake of literary studies, but also for the sake of brotherhood researches already a biased line of questioning at that time. They will first be associates in the process of rescue and redemption of lost sheep Heloise against the unrestrained behavior of the vile representative of the church, her so-called uncle Fulbert. She is already his sister in the world. He, first her brother, then her sister, is humbly serving God and their spouse.
Oberson explains that, besides being a cryptic denunciation of the pedophilic crime, the Correspondence is also a book of redemption. Readers of today must understand the right plot: young teen Heloise has been incestuously raped by her “uncle.” The prestigious philosopher, Master Abelard, comes to disclose the offense. He cares for her, but also falls in love for her, in a love that is much more than common human love. He surely is the saver of the wretched Heloise, but in no case the father of her rejected bastard Astrolabe.
This starkly contradicts the prevailing opinion that their letters exposed a torrid and illicit sexual liaison that results in Heloise’s pregnancy. Abelard, the leading master of the schools and at the same time the moral voice of the twelfth century, flagship of the Greek thinkers of the past, in particular Socrates and Aristotle, cannot be the abuser of Heloise and father of her bastard. Unbeatable dialectician, he manages a way out from the scandal. He leads both, already true monks in the soul, in the only sustainable way. They, who projected to be secular or liberal (free) monks in the world, living as Fathers of the primitive Syrian Desert, enter together a regular monastic life, being than freed when called Christ’s slaves.
The neglect that has been shown toward Heloise’s injury and the ubiquitous trend to describe her as a nymphomaniac spinster leads Oberson to take a closer look. Whereas previous writers and booksellers exploited only the erotic tone of the letters, Oberson concludes that a complete reappraisal of the drama is required. The checking of some Latin words and constantly surreptitious and sarcastic situations leads him first to attempt a more literal translation of the letters into English. The Remarks he exposes are clear evidence that he provides to the credit of quite another exposition of the case.
Readers who have embraced the story of Abelard and Heloise will find Oberson’s notes updating a long-loved story and breaking the wrongs of past interpretations told over the centuries for not too mysterious reasons. He only tries to stir up the hand laid upon their mouths.
In the first literal English translation of Heloise and Abelard’s letters to each other, Oberson reveals a radically different account of the events that took place between these two academics. Through painstaking study of their letters dealing with the love affair, the author has been more and more convinced of the need of a translation word for word. What he discovered runs in complete opposition to the prevailing opinion that Heloise and Abelard had an illicit sexual liaison that resulted in a child, and whose aftermath eventually led them to enter the regular monastic life.
Oberson reveals that the Latin text, so often indisputably translated, is not a collection of love letters, but a clandestine account of what actually happened. Heloise was a young raped in all likelihood by her tutor, resulting in the birth of a bastard, Astrolabius, whom most of the previous texts identified as having been fathered by Abelard.
Thus translated, the letters act as a testimony to the enduring friendship and love between two true friends. Abelard was in actuality a dedicated monk, determined to help his pupil through her pain and suffering. His only weakness has been to fall in love with her. Their correspondence highlights the wisdom and peace that each gained during their misfortunes.
Anyone whose life has been touched by the pathetic story of Abelard and Heloise will find Oberson’s debut a must-read. It is a historical update to a long-beloved story, a “critical, scholarly examination of official or orthodox history,” that will set right the many faulty and tendentious interpretations that have endured for years.
In the first literal English translation of Heloise and Abelard’s letters to each other, Oberson reveals a radically different account of the events that took place between these two academics. Through painstaking study of their letters dealing with the love affair, the author has been more and more convinced of the need of a translation word for word. What he discovered runs in complete opposition to the prevailing opinion that Heloise and Abelard had an illicit sexual liaison that resulted in a child, and whose aftermath eventually led them to enter the regular monastic life.
Oberson reveals that the Latin text, so often indisputably translated, is not a collection of love letters, but a clandestine account of what actually happened. Heloise was a young raped in all likelihood by her tutor, resulting in the birth of a bastard, Astrolabius, whom most of the previous texts identified as having been fathered by Abelard.
Thus translated, the letters act as a testimony to the enduring friendship and love between two true friends. Abelard was in actuality a dedicated monk, determined to help his pupil through her pain and suffering. His only weakness has been to fall in love with her. A love more akin to charity of a true Good Samaritan. Their correspondence highlights the wisdom and peace that each gained during their misfortunes.
Anyone whose life has been touched by the pathetic story of Abelard and Heloise will find Oberson’s debut a must-read. It is a historical update to a long-beloved story, a “critical, scholarly examination of official or orthodox history,” that will set right the many faulty and tendentious interpretations that have endured for years.
Pour couvrir leur honte, Abélard la force au mariage. En se dénonçant, lui, comme (faux) père criminel, il lui rend son innocence. Fulbert coupe vite court aux bruits qui courent qu’il serait le (vrai) père. Dans un sauve-qui-peut tragique, il castre Abélard. Brandissant l’appareil génital d’Abélard, il désigne le coupable ! « On lui a coupé tout ce dont il s’est servi en l’espèce ! » Ainsi s’étouffe le scandale d’un viol incestueux !
Pour garantir l’intégrité d’Héloïse devant ses contemporains et devant l’histoire, Abélard écrit l’Histoire de mes calamités, une autobiographie où il masque le viol. Il impose sa version officielle. « C’est comme ça que dorénavant on racontera l’histoire ! » C’est comme ça qu’on l’a racontée jusqu’ici. Il signale qu’elle fut mère. Mais il ne dit pas qui fut le père. On voit bien que ce n’est pas Abélard et qu’elle est vierge. La seule et véritable Héloïse est celle d’Abélard. Découvrez-la.
Nous avons cru jusqu’ici à la fable d’une écolière fécondée par son précepteur. C’est faux. Cette affaire ne s’est pas passée comme on a admis depuis toujours. Avec cette nouvelle version des faits, l’auteur d’Abélard, mon frère paru chez le même éditeur (2001),embarrasse l’opinion régnante. Vous non plus, ne croirez plus dorénavant que c’est si simple.
We could see the specimen and confirm its existence and the accuracy of the printed date.
For comparison we present here the characteristics of two already known exemplars of this work. One could be called Duchesne’s sample and the other d’Amboise’s one. Both published in Latin for the first time in the commonly accepted year 1616. But chance helped us in
discovering an older sample dated 1615 (see illustrations).