 To the modern philosophical ear, Abelard’s dicta might sound like propositions, abstract entities that are the timeless bearers of truth and falsity. But Abelard will have nothing to do with any such entities. He declares repeatedly and emphatically that despite being more than and different from the sentences that express them, dicta have no ontological standing whatsoever. In the short space of a single paragraph he says that they are “no real things at all” and twice calls them “absolutely nothing.” They underwrite sentences, but they aren’t real things. For although a sentence says something, there is not some thing that it says. The semantic job of sentences is to say something, which is not to be confused with naming or denoting some thing. It is instead a matter of proposing how things are, provided this is not given a realist reading. Likewise, the truth of true sentences is not a property inhering in some timeless entity, but no more than the assertion of what the sentence says—that is, Abelard adopts a deflationary account of truth. A sentence is true if things stand in the way it says, and things make sentences true or false in virtue of the way they are (as well as in virtue of what the sentences say), and nothing further is required. The sentence ‘Socrates runs’ is true because Socrates runs, which is all that can be said or needs to be said.