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THE STORY OF ABELARD AND HELOISE.
It sometimes happens that Love is little esteemed by those who choose rather to think of other affairs, and in requital He strongly manifests His power in unthought ways. Need is to think of Abelard and Heloise: how now his treatises and works are memories only, and how the love of her (who in lifetime received little comfort therefor) has been crowned with the violet crown of Grecian Sappho and the homage of all lovers.
The world itself was learning a new love when these two met; was beginning to heed the quiet call of the spirit of the Renaissance, which, at its consummation, brought forth the glories of the Quattrocento.
It was among the stone-walled, rose-covered gardens and clustered homes of ecclesiastics, who served the ancient Roman builded pile of Notre Dame, that Abelard found Heloise.
From his noble father's home in Brittany, Abelard, gifted and ambitious, came to study with William of Champeaux in Paris. His advancement was rapid, and time brought him the acknowledged leadership of the Philosophic School of the city, a prestige which received added lustre from his controversies with his later instructor in theology, Anselm of Laon.
His career at this time was brilliant. Adulation and flattery, added to the respect given his great and genuine ability, made sweet a life which we can imagine was in most respects to his liking. Among the students who flocked to him came the beautiful maiden, Heloise, to learn of philosophy. Her uncle Fulbert, living in retired ease near Notre Dame, offered in exchange for such instruction both bed and board; and Abelard, having already seen and resolved to win her, undertook the contract.
Many quiet hours these two spent on the green, river-watered isle, studying old philosophies, and Time, swift and silent as the Seine, sped on, until when days had changed to months they became aware of the deeper knowledge of Love. Heloise responded wholly to this new influence, and Abelard, forgetting his ambition, desired their marriage. Yet as this would have injured his opportunities for advancement in the Church Heloise steadfastly refused this formal sanction of her passion. Their love becoming known in time to Fulbert, his grief and anger were uncontrollable. In fear the two fled to the country and there their child was born. Abelard still urged marriage, and at last, outwearied with importunities, she consented, only insisting that it be kept a secret. Such a course was considered best to pacify her uncle, who, in fact, promised reconciliation as a reward. Yet, upon its accomplishment he openly declared the marriage. Unwilling that this be known lest the knowledge hurt her lover, Heloise strenuously denied the truth. The two had returned, confident of Fulbert's reaffirmed regard, and he, now deeply troubled and revengeful, determined to inflict that punishment and indignity on Abelard, which, in its accomplishment, shocked even that ruder civilization to horror and to reprisal.
The shamed and mortified victim, caring only for solitude in which to hide and rest, retired into the wilderness; returning after a time to take the vows of monasticism. Unwilling to leave his love where by chance she could become another's, he demanded that she become a nun. She yielded obedience, and, although but twenty-two years of age, entered the convent of Argenteuil.
Abelard's mind was still virile and, perhaps to his surprise, the world again sought him out, anxious still to listen to his masterful logic. But with his renewed influence came fierce persecution, and the following years of life were filled with trials and sorrows. Sixteen years passed after the lovers parted and then Heloise, prioress of the Paraclete, found a letter of consolation, written by Abelard to a friend, recounting his sad career. Her response is a letter of passion and complaining, an equal to which it is hard to find in all literature. To his cold and formal reply she wrote a second, questioning and confused, and a third, constrained and resigned. These three constitute the record of a soul vainly seeking in spiritual consolation rest from love.
Abelard, with little heart for love or ambition, still stubbornly contested with his foes. On a journey to Rome, where he had appealed from a judgment of heresy against his teachings, he, overweary, turned aside to rest in the monastery of Cluni, in Burgundy, and there died. Heloise begged his body for burial in the Paraclete. Twenty years later, and at the same age as her lover, she, too, passed to rest.
It is said that he whose arms had one time yielded her a too sweet comfort, raised them again to greet her as she came to rest beside him in their narrow tomb.
Love never yet was held by arms alone, nor its mysterious ministries constrained to forms or qualities. Like water sweet in barren land it lies within our lives, ever by its unsolved formula awakening us to fuller freedom.
To her Lord, her Father, her Husband, her Brother; his Servant, his Child, his Wife, his Sister, and to express all that is humble, respectful and loving to her Abelard, Heloise writes this.
A consolatory letter of yours to a friend happened some days since to fall into my hands; my knowledge of the writing and my love of the hand gave me the curiosity to open it. In justification of the liberty I took, I flattered myself I might claim a sovereign privilege over everything which came from you. Nor was I scrupulous to break through the rules of good breeding when I was to hear news of Abelard. But how dear did my curiosity cost me! What disturbance did it occasion, and how surprised I was to find the whole letter filled with a particular and melancholy account of our misfortunes! I met with my name a hundred times; I never saw it without fear, some heavy calamity always followed it. I saw yours too, equally unhappy. These mournful but dear remembrances put my heart into such violent motion that I thought it was too much to offer comfort to a friend for a few slight disgraces, but such extraordinary means as the representation of our sufferings and revolutions. What reflections did I not make! I began to consider the whole afresh, and perceived myself pressed with the same weight of grief as when we first began to be miserable. Though length of time ought to have closed up my wounds, yet the seeing them described by your hand was sufficient to make them all open and bleed afresh. Nothing can ever blot from my memory what you have suffered in defence of your writings. I cannot help thinking of the rancorous malice of Alberic and Lotulf. A cruel Uncle and an injured Lover will always be present to my aching sight. I shall never forget what enemies your learning, and what envy your glory raised against you. I shall never forget your reputation, so justly acquired, torn to pieces and blasted by the inexorable cruelty of pseudo pretenders to science. Was not your treatise of Divinity condemned to be burnt? Were you not threatened with perpetual imprisonment? In vain you urged in your defence that your enemies imposed upon you opinions quite different from your meanings. In vain you condemned those opinions; all was of no effect towards your justification, 'twas resolved you should be a heretic! What did not those two false prophets accuse you of who declaimed so severely against you before the Council of Sens? What scandals were vented on occasion of the name of Paraclete given to your chapel! What a storm was raised against you by the treacherous monks when you did them the honour to be called their brother! This history of our numerous misfortunes, related in so true and moving a manner, made my heart bleed within me. My tears, which I could not refrain, have blotted half your letter; I wish they had effaced the whole, and that I had returned it to you in that condition; I should then have been satisfied with the little time I kept it; but it was demanded of me too soon.
I must confess I was much easier in my mind before I read your letter. Surely all the misfortunes of lovers are conveyed to them through the eyes: upon reading your letter I feel all mine renewed. I reproached myself for having been so long without venting my sorrows, when the rage of our unrelenting enemies still burns with the same fury. Since length of time, which disarms the strongest hatred, seems but to aggravate theirs; since it is decreed that your virtue shall be persecuted till it takes refuge in the grave--and even then, perhaps, your ashes will not be allowed to rest in peace!--let me always meditate on your calamities, let me publish them through all the world, if possible, to shame an age that has not known how to value you. I will spare no one since no one would interest himself to protect you, and your enemies are never weary of oppressing your innocence. Alas! my memory is perpetually filled with bitter remembrances of passed evils; and are there more to be feared still? Shall my Abelard never be mentioned without tears? Shall the dear name never be spoken but with sighs? Observe, I beseech you, to what a wretched condition you have reduced me; sad, afflicted, without any possible comfort unless it proceed from you. Be not then unkind, nor deny me, I beg of you, that little relief which you only can give. Let me have a faithful account of all that concerns you; I would know everything, be it ever so unfortunate. Perhaps by mingling my sighs with yours I may make your sufferings less, for it is said that all sorrows divided are made lighter.
Tell me not by way of excuse you will spare me tears; the tears of women shut up in a melancholy place and devoted to penitence are not to be spared. And if you wait for an opportunity to write pleasant and agreeable things to us, you will delay writing too long. Prosperity seldom chooses the side of the virtuous, and fortune is so blind that in a crowd in which there is perhaps but one wise and brave man it is not to be expected that she should single him out. Write to me then immediately and wait not for miracles; they are too scarce, and we too much accustomed to misfortunes to expect a happy turn. I shall always have this, if you please, and this will always be agreeable to me, that when I receive any letter from you I shall know you still remember me. Seneca (with whose writings you made me acquainted), though he was a Stoic, seemed to be so very sensible to this kind of pleasure, that upon opening any letters from Lucilius he imagined he felt the same delight as when they conversed together.
I have made it an observation since our absence, that we are much fonder of the pictures of those we love when they are at a great distance than when they are near us. It seems to me as if the farther they are removed their pictures grow the more finished, and acquire a greater resemblance; or at least our imagination, which perpetually figures them to us by the desire we have of seeing them again, makes us think so. By a peculiar power love can make that seem life itself which, as soon as the loved object returns, is nothing but a little canvas and flat colour. I have your picture in my room; I never pass it without stopping to look at it; and yet when you are present with me I scarce ever cast my eyes on it. If a picture, which is but a mute representation of an object, can give such pleasure, what cannot letters inspire? They have souls; they can speak; they have in them all that force which expresses the transports of the heart; they have all the fire of our passions, they can raise them as much as if the persons themselves were present; they have all the tenderness and the delicacy of speech, and sometimes even a boldness of expression beyond it.
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