1. See, for instance, Christa Laird, The Forgotten Son (London: Walker Books, 1992; first pub. Julia MacRae Books, 1990);
2. Luise Rinser, Abelard’s Love, trans. Jean M. Snook (Lincoln: University of Nebraska Press, 1998; first pub. as Abaelards Liebe, Frankfurt am Main: S. Fischer Verlag, 1991); and particularly the novels of
3. Sharan Newman, The Devil’s Door (New York: A Tom Doherty Associates Book, Forge, 1994) and Strong as Death (New York: A Tom Doherty Associates Book, Forge, 1996). Laird explicitly considers Astralabe’s thoughts on reading Abelard’s Historia for the first time in The Forgotten Son, pp. 154–157.
4. See my “Peter Abelard’s Carmen ad Astralabium and Medieval Parent-Child Didactic Texts: The Evidence for Parent-Child Relationships in the Middle Ages,” in Childhood in the Middle Ages and the Renaissance: The Results of a Paradigm Shift in the History of Mentality, ed. Albrecht Classen (Berlin: Walter de Gruyter, 2005), pp. 203–228.
5. M. T. Clanchy, Abelard: A Medieval Life (Oxford: Blackwell, 1997), p. 278: “The hypothesis that Heloise set Abelard’s agenda in theology helps explain why he addressed his final confession of faith to her, and not to his prosecutors at Sens and in Rome who were demanding it… In embracing Christ, Abelard was also embracing Heloise.” See also