because of their erudition than by reason of their virtuous lives.
In what sobriety and continence these men lived it is not for me to
prove by illustration, lest I should seem to instruct Minerva
herself.

Now, she added, if laymen and gentiles, bound by no profession of
religion, lived after this fashion, what ought you, a cleric and a
canon, to do in order not to prefer base voluptuousness to your
sacred duties, to prevent this Charybdis from sucking you down
headlong, and to save yourself from being plunged shamelessly and
irrevocably into such filth as this? If you care nothing for your
privileges as a cleric, at least uphold your dignity as a
philosopher. If you scorn the reverence due to God, let regard for
your reputation temper your shamelessness. Remember that Socrates
was chained to a wife, and by what a filthy accident he himself
paid for this blot on philosophy, in order that others thereafter
might be made more cautious by his example. Jerome thus mentions
this affair, writing about Socrates in his first book against
Jovinianus: "Once when he was withstanding a storm of reproaches
which Xantippe was hurling at him from an upper story, he was
suddenly drenched with foul slops; wiping his head, he said only,
'I knew there would be a shower after all that thunder.'"

Her final argument was that it would be dangerous for me to take
her back to Paris, and that it would be far sweeter for her to be
called my mistress than to be known as my wife; nay, too, that
this would be more honourable for me as well. In such case, she
said, love alone would hold me to her, and the strength of the
marriage chain would not constrain us. Even if we should by chance
be parted from time to time, the joy of our meetings would be all