No More Learning

I now thought Fulbert's anger disarmed; I lived in peace; but alas! our marriage proved but a weak defence against his revenge. Observe, Philintus, to what a barbarity he pursued it! He bribed my servants; an assassin came into my bedchamber by night, with a razor in his hand, and found me in a deep sleep. I suffered the most shameful punishment that the revenge of an enemy could invent; in short, without losing my life, I lost my manhood. So cruel an action escaped not justice, the villain suffered the same mutilation, poor comfort for so irretrievable an evil. I confess to you that shame more than any sincere penitence made me resolve to hide myself from the sight of men, yet could I not separate myself from my Heloise. Jealousy took possession of my mind, and at the very expense of her happiness I decreed to disappoint all rivals. Before I put myself in a cloister I obliged her to take the

[p. 17]

habit and retire into the nunnery of Argenteuil. I remember somebody would have opposed her making such a cruel sacrifice of herself, but she answered in the words of Cornelia after the death of Pompey the Great,--

'O my loved lord, our fatal marriage draws
On thee this doom, and I the guilty cause!
Then whilst thou goest th' extremes of fate to prove,
I'll share that fate and expiate thus my love. '

Speaking these verses she marched up to the altar and took the veil with a constancy which I could not have expected in a woman who had so high a taste of pleasures which she might still enjoy. I blushed at my own weakness, and without deliberating a moment longer I buried myself in a cloister and resolved to vanquish a useless passion. I now reflected that God had chastised me thus grievously that He might save me from that destruction in which I had like to have been swallowed up. In order to avoid idleness, the unhappy incendiary of those criminal flames which had ruined me in the world, I endeavoured in my retirement to put those talents to a good use which I had before so much abused. I gave the novices rules of divinity agreeable to the holy Fathers and Councils. In the meanwhile the enemies that my new fame had raised up,--and especially Alberic and Lotulf, who, after the death of their masters Champeaux and Anselm, assumed the sovereignty of learning,--began to attack me. They loaded me with the falsest imputations, and, notwithstanding all my defence, I had the mortification to see my books condemned

[p. 18]

by a Council and burnt. This was a the cutting sorrow, and, believe me, Philintus, former calamity I suffered by the cruelty of Fulbert was nothing in comparison to this.

The affront I had newly received and the scandalous debaucheries of the monks obliged me to banish myself, and retire near to Nogent. I lived in a desert where I flattered myself I should avoid fame and be secure from the malice of my enemies. I was again deceived. The desire of being taught by me drew crowds of auditors even hither. Many left the towns and their houses, and came and lived in tents; for herbs, coarse fare and hard lodging, they abandoned the delicacies of a plentiful table and an easy life. I looked like the prophet in the wilderness attended by his disciples. My lectures were perfectly clear from all that had been condemned. Happy had it been if our solitude had been inaccessible to envy! With the considerable gratuities I received I built a chapel, and dedicated it to the Holy Ghost by the name of the Paraclete. The rage of my enemies now awakened again and forced me to quit this retreat. This I did without much difficulty, but first the Bishop of Troyes gave me leave to establish there a nunnery, and commit it to the care of my dear Heloise. When I had settled her there, can you believe it, Philintus, I left her without taking leave.

I did not wander long without any settled habitation, for the Duke of Brittany, informed of my misfortunes, named me to the Abbey of St. Gildas, where I now am, and where I suffer every day fresh persecutions.

[p. 19]

I live in a barbarous country, the language of which I don't understand; I have no conversation but with the rudest people. My walks are on the inaccessible shore of a sea which is always stormy. My monks are known only for their dissoluteness, and live without any rule or order. Could you see the abbey, Philintus, you would not recognise it for one: the doors and walls are without any ornament save the heads of wild boars and the feet of hinds, which are nailed up, and the hides of frightful animals. The cells are hung with the skins of deer; the monks have not so much as a bell to wake them, the cocks and dogs supply that defect. In short, they pass their time in hunting, and I would to God that were their greatest fault! Their pleasures do not terminate there, and I try in vain to recall them to their duty; they all combine against me, and I only expose myself to continual vexations and dangers. I imagine I see every moment a naked sword hang over my head. Sometimes they surround me and load me with infinite abuses; sometimes they abandon me, and I am left alone to my own tormenting thoughts. I make it my endeavour to merit by my sufferings and so appease an angry God. Sometimes I grieve for the loss of the house of the Paraclete and wish to see it again. Ah, Philintus! does not the love for Heloise yet burn in my heart! I have not yet triumphed over that unhappy passion. In the midst of my retirement I sigh, I weep, I pine, I speak the dear name of Heloise, and delight to hear the sound! I complain of the severity of Heaven; but oh! let us not deceive ourselves, I

[p. 20]

have not yet made a right use of grace. I am thoroughly wretched; I have not yet torn from my heart the deep roots which vice has planted in it, for if my conversion were sincere, how could I take pleasure in relating my past faults? Could I not more easily comfort myself in my afflictions; could I not turn to my advantage those words of God Himself--If they have persecuted Me they will also persecute you; if the world hate you, ye know that it hated Me also. Come, Philintus, let us make a strong effort, turn our misfortunes to our advantage, make them meritorious, or at least wipe out our offences: let us receive without murmuring what comes from the hand of God, and let us not oppose our will to His. Adieu; I give you advice which, could I myself follow, I should be happy.


The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com

[p. 21]



LETTER II



Heloise to Abelard

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.

[p. 22]

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

[p. 23]

[paragraph continues] 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

[p. 24]

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

[p. 25]

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.

We may write to each other; so innocent a pleasure is not denied us. Let us not lose through negligence the only happiness which is left us, and the only one perhaps which the malice of our enemies can never ravish from us. I shall read that you are my husband and you shall see me sign myself your wife. In spite of all our misfortunes you may be what you please in your letter. Letters were first invented for consoling such solitary wretches as myself. Having lost the substantial pleasures of seeing and possessing you, I shall in some measure compensate this loss by the satisfaction I shall find in your writing. There I. shall read your most sacred thoughts; I shall carry them always about with me, I shall kiss them every moment; if you can be capable of

[p. 26]

any jealousy let it be for the fond caresses I shall bestow upon your letters, and envy only the happiness of those rivals. That writing may be no trouble to you, write always to me carelessly and without study; I had rather read the dictates of the heart than of the brain. I cannot live if you will not tell me that you still love me; but that language ought to be so natural to you, that I believe you cannot speak otherwise to me without violence to yourself. And since by this melancholy relation to your friend you have awakened all my sorrows, 'tis but reasonable you should allay them by some tokens of your unchanging love.

I do not however reproach you for the innocent artifice you made use of to comfort a person in affliction by comparing his misfortune to another far greater. Charity is ingenious in finding out such pious plans, and to be commended for using them. But do you owe nothing more to us than to that friend--be the friendship between you ever so intimate? We are called your Sisters; we call ourselves your children, and if it were possible to think of any expression which could signify a dearer relation, or a more affectionate regard and mutual obligation between us, we should use it. If we could be so ungrateful as not to speak our just acknowledgments to you, this church, these altars, these walls, would reproach our silence and speak for us. But without leaving it to that, it will always be a pleasure to me to say that you only are the founder of this house, 'tis wholly your work. You, by inhabiting here, have given fame and holiness to a place known before only for robberies and murders. You have in a literal

[p. 27]

sense made the den of thieves into a house of prayer. These cloisters owe nothing to public charities; our walls were not raised by the usuries of publicans, nor their foundations laid in base extortion. The God whom we serve sees nothing but innocent riches and harmless votaries whom . you have placed here. Whatever this young vineyard is, is owing only to you, and it is your part to employ your whole care to cultivate and improve it; this ought to be one of the principal affairs of your life. Though our holy renunciation, our vows and our manner of life seem to secure us from all temptation; though our walls and gates prohibit all approaches, yet it is the outside only, the bark of the tree, that is protected from injuries; the sap of the original corruption may imperceptibly spread within, even to the heart, and prove fatal to the most promising plantation, unless continual care be taken to cultivate and secure it. Virtue in us is grafted upon nature and the woman; the one is changeable, the other is weak. To plant the Lord's vineyard is a work of no little labour; but after it is planted it will require great application and diligence to dress it. The Apostle of the Gentiles, great labourer as he was, says he hath planted, Apollos hath watered, but it is God that gives the increase. Paul had planted the Gospel amongst the Corinthians, Apollos, his zealous disciple, continued to cultivate it by frequent exhortations; and the grace of God, which their constant prayers implored for that church, made the work of both be fruitful.

This ought to be an example for your conduct towards us. I know you are not slothful, yet

[p. 28]

your labours are not directed towards us; your cares are wasted upon a set of men whose thoughts are only earthly, and you refuse to reach out your hand to support those who are weak and staggering in their way to heaven, and who with all their endeavours can scarcely prevent themselves from falling. You fling the pearls of the Gospel before swine when you speak to those who are filled with the good things of this world and nourished with the fatness of the earth; and you neglect the innocent sheep, who, tender as they are, would yet follow you over deserts and mountains. Why are such pains thrown away upon the ungrateful, while not a thought is bestowed upon your children, whose souls would be filled with a sense of your goodness? But why should I entreat you in the name of your children? Is it possible I should fear obtaining anything of you when I ask it in my own name? And must I use any other prayers than my own in order to prevail upon you? The St. Austins, Tertullians and Jeromes have written to the Eudoxias, Paulas and Melanias; and can you read those names, though of saints, and not remember mine? Can it be criminal for you to imitate St. Jerome and discourse with me concerning the Scriptures; or Tertullian and preach mortification; or St. Austin and explain to me the nature of grace? Why should I alone not reap the advantage of your learning? When you write to me you will write to your wife; marriage has made such a correspondence lawful, and since you can without the least scandal satisfy me, why will you not? I am not only engaged by my vows, but I have the fear

[p. 29]

of my Uncle before me. There is nothing, then, that you need dread; you need not fly to conquer. You may see me, hear my sighs, and be a witness of all my sorrows without incurring any danger, since you can only relieve me with tears and words. If I have put myself into a cloister with reason, persuade me to stay in it with devotion. You have been the occasion of all my misfortunes, you therefore must be the instrument of all my comfort.

You cannot but remember (for lovers cannot forget) with what pleasure I have passed whole days in hearing your discourse. How when you were absent I shut myself from everyone to write to you; how uneasy I was till my letter had come to your hands; what artful management it required to engage messengers. This detail perhaps surprises you, and you are in pain for what may follow. But I am no longer ashamed that my passion had no bounds for you, for I have done more than all this. I have hated myself that I might love you; I came hither to ruin myself in a perpetual imprisonment that I might make you live quietly and at ease. Nothing but virtue, joined to a love perfectly disengaged from the senses, could have produced such effects. Vice never inspires anything like this, it is too much enslaved to the body. When we love pleasures we love the living and not the dead. We leave off burning with desire for those who can no longer burn for us. This was my cruel Uncle's notion; he measured my virtue by the frailty of my sex, and thought it was the man and not the person I loved. But he has been guilty to no

[p. 30]

purpose. I love you more than ever; and so revenge myself on him. I will still love you with all the tenderness of my soul till the last moment of my life. If, formerly, my affection for you was not so pure, if in those days both mind and body loved you, I often told you even then that I was more pleased with possessing your heart than with any other happiness, and the man was the thing I least valued in you.

You cannot but be entirely persuaded of this by the extreme unwillingness I showed to marry you, though I knew that the name of wife was honourable in the world and holy in religion; yet the name of your mistress had greater charms because it was more free. The bonds of matrimony, however honourable, still bear with them a necessary engagement, and I was very unwilling to be necessitated to love always a man who would perhaps not always love me. I despised the name of wife that I might live happy with that of mistress; and I find by your letter to your friend you have not forgot that delicacy of passion which loved you always with the utmost tenderness--and yet wished to love you more! You have very justly observed in your letter that I esteemed those public engagements insipid which form alliances only to be dissolved by death, and which put life and love under the same unhappy necessity. But you have not added how often I have protested that it was infinitely preferable to me to live with Abelard as his mistress than with any other as Empress of the World. I was more happy in obeying you than I should have been as lawful spouse of the King of the Earth. Riches

[p. 31]

and pomp are not the charm of love. True tenderness makes us separate the lover from all that is external to him, and setting aside his position, fortune or employments, consider him merely as himself.

It is not love, but the desire of riches and position which makes a woman run into the embraces of an indolent husband. Ambition, and not affection, forms such marriages. I believe indeed they may be followed with some honours and advantages, but I can never think that this is the way to experience the pleasures of affectionate union, nor to feel those subtle and charming joys when hearts long parted are at last united. These martyrs of marriage pine always for larger fortunes which they think they have missed. The wife sees . husbands richer than her own, and the husband wives better portioned than his. Their mercenary vows occasion regret, and regret produces hatred. Soon they part--or else desire to. This restless and tormenting passion for gold punishes them for aiming at other advantages by love than love itself.

If there is anything that may properly be called happiness here below, I am persuaded it is the union of two persons who love each other with perfect liberty, who are united by a secret inclination, and satisfied with each other's merits.
Their hearts are full and leave no vacancy for any other passion; they enjoy perpetual tranquillity because they enjoy content.

If I could believe you as truly persuaded of my merit as I am of yours, I might say there has been a time when we were such a pair. Alas! how

[p. 32]

was it possible I should not be certain of your mind? If I could ever have doubted it, the universal esteem would have made me decide in your favour. What country, what city, has not desired your presence? Could you ever retire but you drew the eyes and hearts of all after you? Did not everyone rejoice in having seen you? Even women, breaking through the laws of decorum which custom had imposed upon them, showed they felt more for you than mere esteem. I have known some who have been profuse in their husbands' praises who have yet envied me my happiness. But what could resist you? Your reputation, which so much attracts the vanity of our sex, your air, your manner, that light in your eyes which expresses the vivacity of your mind, your conversation so easy and elegant that it gave everything you said an agreeable turn; in short, everything spoke for you! Very different from those mere scholars who with all their learning have not the capacity to keep up an ordinary conversation, and who with all their wit cannot win a woman who has much less share of brains than themselves.

With what ease did you compose verses! And yet those ingenious trifles, which were but a recreation to you, are still the entertainment and delight of persons of the best taste. The smallest song, the least sketch of anything you made for me, had a thousand beauties capable of making it last as long as there are lovers in the world. Thus those songs will be sung in honour of other women which you designed only for me, and those tender and natural expressions which spoke your

[p. 33]

love will help others to explain their passion with much more advantage than they themselves are capable of.

What rivalries did your gallantries of this kind occasion me! How many ladies lay claim to them? 'Twas a tribute their self-love paid to their beauty. How many have I seen with sighs declare their passion for you when, after some common visit you had made them, they chanced to be complimented for the Sylvia of your poems. Others in despair and envy have reproached me that I had no charms but what your wit bestowed on me, nor in anything the advantage over them but in being beloved by you. Can you believe me if I tell you, that notwithstanding my sex, I thought myself peculiarly happy in having a lover to whom I was obliged for my charms; and took a secret pleasure in being admired by a man who, when he pleased, could raise his mistress to the character of a goddess. Pleased with your glory only, I read with delight all those praises you offered me, and without reflecting how little I deserved, I believed myself such as you described, that I might be more certain that I pleased you.

But oh! where is that happy time? I now lament my lover, and of all my joys have nothing but the painful memory that they are past. Now learn, all you my rivals who once viewed my happiness with jealous eyes, that he you once envied me can never more be mine. I loved him; my love was his crime and the cause of his punishment. My beauty once charmed him; pleased with each other we passed our brightest days in tranquillity and happiness. If that were a

[p. 34]

crime, 'tis a crime I am yet fond of, and I have no other regret save that against my will I must now be innocent. But what do I say? My misfortune was to have cruel relatives whose malice destroyed the calm we enjoyed; had they been reasonable I had now been happy in the enjoyment of my dear husband. Oh! how cruel were they when their blind fury urged a villain to surprise you in your sleep! Where was I--where was your Heloise then? What joy should I have had in defending my lover; I would have guarded you from violence at the expense of my life. Oh! whither does this excess of passion hurry me? Here love is shocked and modesty deprives me of words.

But tell me whence proceeds your neglect of me since my being professed? You know nothing moved me to it but your disgrace, nor did I give my consent, but yours. Let me hear what is the occasion of your coldness, or give me leave to tell you now my opinion. Was it not the sole thought of pleasure which engaged you to me? And has not my tenderness, by leaving you nothing to wish for, extinguished your desires? Wretched Heloise! you could please when you wished to avoid it; you merited incense when you could remove to a distance the hand that offered it: but since your heart has been softened and has yielded, since you have devoted and sacrificed yourself, you are deserted and forgotten! I am convinced by a sad experience that it is natural to avoid those to whom we have been too much obliged, and that uncommon generosity causes neglect rather than gratitude. My heart surrendered too soon to gain

[p. 35]

the esteem of the conqueror; you took it without difficulty and throw it aside with ease. But ungrateful as you are I am no consenting party to this, and though I ought not to retain a wish of my own, yet I still preserve secretly the desire to be loved by you. When I pronounced my sad vow I then had about me your last letters in which you protested your whole being wholly mine, and would never live but to love me. It is to you therefore I have offered myself; you had my heart and I had yours; do not demand anything back. You must bear with my passion as a thing which of right belongs to you, and from which you can be no ways disengaged.

Alas! what folly it is to talk in this way! I see nothing here but marks of the Deity, and I speak of nothing but man! You have been the cruel occasion of this by your conduct, Unfaithful One! Ought you at once to break off loving me! Why did you not deceive me for a while rather than immediately abandon me? If you had given me at least some faint signs of a dying passion I would have favoured the deception. But in vain do I flatter myself that you could be constant; you have left no vestige of an excuse for you. I am earnestly desirous to see you, but if that be impossible I will content myself with a few lines from your hand. Is it so hard for one who loves to write? I ask for none of your letters filled with learning and writ for your reputation; all I desire is such letters as the heart dictates, and which the hand cannot transcribe fast enough. How did I deceive myself with hopes that you would be wholly mine when I

[p. 36]

took the veil, and engage myself to live for ever under your laws? For in being professed I vowed no more than to be yours only, and I forced myself voluntarily to a confinement which you desired for me. Death only then can make me leave the cloister where you have placed me; and then my ashes shall rest here and wait for yours in order to show to the very last my obedience and devotion to you.

Why should I conceal from you the secret of my call? You know it was neither zeal nor devotion that brought me here. Your conscience is too faithful a witness to permit you to disown it. Yet here I am, and here I will remain; to this place an unfortunate love and a cruel relation have condemned me. But if you do not continue your concern for me, if I lose your affection, what have I gained by my imprisonment? What recompense can I hope for? The unhappy consequences of our love and your disgrace have made me put on the habit of chastity, but I am not penitent of the past. Thus I strive and labour in vain. Among those who are wedded to God I am wedded to a man; among the heroic supporters of the Cross I am the slave of a human desire; at the head of a religious community I am devoted to Abelard alone. What a monster am I! Enlighten me, O Lord, for I know not if my despair or Thy grace draws these words from me! I am, I confess, a sinner, but one who, far from weeping for her sins, weeps only for her lover; far from abhorring her crimes, longs only to add to them; and who, with a weakness unbecoming my state, please myself

[p. 37]

continually with the remembrance of past delights when it is impossible to renew them.

Good God! What is all this? I reproach myself for my own faults, I accuse you for yours, and to what purpose? Veiled as I am, behold in what a disorder you have plunged me! How difficult it is to fight for duty against inclination. I know what obligations this veil lays upon me, but I feel more strongly what power an old passion has over my heart. I am conquered by my feelings; love troubles my mind and disorders my will. Sometimes I am swayed by the sentiment of piety which arises within me, and then the next moment I yield up my imagination to all that is amorous and tender. I tell you to-day what I would not have said to you yesterday. I had resolved to love you no more; I considered I had made a vow, taken a veil, and am as it were dead and buried, yet there rises unexpectedly from the bottom of my heart a passion which triumphs over all these thoughts, and darkens alike my reason and my religion. You reign in such inward retreats of my soul that I know not where to attack you; when I endeavour to break those chains by which I am bound to you I only deceive myself, and all my efforts but serve to bind them faster. Oh, for pity's sake help a wretch to renounce her desires--her self--and if possible even to renounce you! If you are a lover--a father, help a mistress, comfort a child! These tender names must surely move you; yield either to pity or to love. If you gratify my request I shall continue a religious, and without longer profaning my calling. I am ready to

[p. 38]

humble myself with you to the wonderful goodness of God, Who does all things for our sanctification, Who by His grace purifies all that is vicious and corrupt, and by the great riches of His mercy draws us against our wishes, and by degrees opens our eyes to behold His bounty which at first we could not perceive.

I thought to end my letter here, but now I am complaining against you I must unload my heart and tell you all its jealousies and reproaches. Indeed I thought it somewhat bard that when we had both engaged to consecrate ourselves to Heaven you should insist upon my doing it first. 'Does Abelard then,' said I, 'suspect that, like Lot's wife, I shall look back? ' If my youth and sex might give occasion of fear that I should return to the world, could not my behaviour, my fidelity, and this heart which you ought to know, banish such ungenerous apprehensions? This distrust hurt me; I said to myself, 'There was a time when he could rely upon my bare word, and does he now want vows to secure himself to me? What occasion have I given him in the whole course of my life to admit the least suspicion? I could meet him at all his assignations, and would I decline to follow him to the Seats of Holiness? I, who have not refused to be the victim of pleasure in order to gratify him, can he think I would refuse to be a sacrifice of honour when he desired it? ' Has vice such charms to refined natures, that when once we have drunk of the cup of sinners it is with such difficulty we accept the chalice of saints? Or did you believe yourself to be more competent to teach vice than virtue,

[p. 39]

or me more ready to learn the first than the latter? No; this suspicion would be injurious to us both: Virtue is too beautiful not to be embraced when you reveal her charms, and Vice too hideous not to be abhorred when you display her deformities. Nay, when you please, anything seems

lovely to me, and nothing is ugly when you are by. I am only weak when I am alone and unsupported by you, and therefore it depends on you alone to make me such as you desire. I wish to Heaven you had not such a power over me! If you had any occasion to fear you would be less negligent. But what is there for you to fear? I have done too much, and now have nothing more to do but to triumph over your ingratitude. When we lived happily together you might have doubted whether pleasure or affection united me more to you, but the place from whence I write to you must surely have dissolved all doubt. Even here I love you as much as ever I did in the world. If I had loved pleasures could I not have found means to gratify myself? I was not more than twenty-two years old, and there were other men left though I was deprived of Abelard. And yet I buried myself alive in a nunnery, and triumphed over life at an age capable of enjoying it to its full latitude. It is to you I sacrifice these remains of a transitory beauty, these widowed nights and tedious days; and since you cannot possess them I take them from you to offer them to Heaven, and so make, alas! but a secondary oblation of my heart, my days, my life!

I am sensible I have dwelt too long on this subject; I ought to speak less to you of your

[p. 40]

misfortunes and of my sufferings. We tarnish the lustre of our most beautiful actions when we applaud them ourselves. This is true, and yet there is a time when we may with decency commend ourselves; when we have to do with those whom base ingratitude has stupefied we cannot too much praise our own actions. Now if you were this sort of creature this would be a home reflection on you. Irresolute as I am I still love you, and yet I must hope for nothing. I have renounced life, and stript myself of everything, but I find I neither have nor can renounce my Abelard. Though I have lost my lover I still preserve my love. O vows! O convent! I have not lost my humanity under your inexorable discipline! You have not turned me to marble by changing my habit; my heart is not hardened by my imprisonment; I am still sensible to what has touched me, though, alas! I ought not to be! Without offending your commands permit a lover to exhort me to live in obedience to your rigorous rules. Your yoke will be lighter if that hand support me under it; your exercises will be pleasant if he show me their advantage. Retirement and solitude will no longer seem terrible if I may know that I still have a place in his memory. A heart which has loved as mine cannot soon be indifferent. We fluctuate long between love and hatred before we can arrive at tranquillity, and we always flatter ourselves with some forlorn hope that we shall not be utterly forgotten.

Yes, Abelard, I conjure you by the chains I bear here to ease the weight of them, and make them as agreeable as I would they were to me.

[p. 41]

[paragraph continues] Teach me the maxims of Divine Love; since you have forsaken me I would glory in being wedded to Heaven. My heart adores that title and disdains any other; tell me how this Divine Love is nourished, how it works, how it purifies. When we were tossed on the ocean of the world we could hear of nothing but your verses, which published everywhere our joys and pleasures. Now we are in the haven of grace is it not fit you should discourse to me of this new happiness, and teach me everything that might heighten or improve it? Show me the same complaisance in my present condition as you did when we were in the world. Without changing the ardour of our affections let us change their objects; let us leave our songs and sing hymns; let us lift up our hearts to God and have no transports but for His glory!

I expect this from you as a thing you cannot refuse me. God has a peculiar right over the hearts of great men He has created. When He pleases to touch them He ravishes them, and lets them not speak nor breathe but for His glory. Till that moment of grace arrives, O think of me--do not forget me--remember my love and fidelity and constancy: love me as your mistress, cherish me as your child, your sister, your wife! Remember I still love you, and yet strive to avoid loving you. What a terrible saying is this! I shake with horror, and my heart revolts against what I say. I shall blot all my paper with tears. I end my long letter wishing you, if you desire it (would to Heaven I could! ), for ever adieu!


The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com

[p. 42]



LETTER III



Abelard to Heloise

COULD I have imagined that a letter not written to yourself would fall into your hands, I had been more cautious not to have inserted anything in it which might awaken the memory of our past misfortunes. I described with boldness the series of my disgraces to a friend, in order to make him less sensible to a loss he had sustained. If by this well-meaning device I have disturbed you, I purpose now to dry up those tears which the sad description occasioned you to shed; I intend to mix my grief with yours, and pour out my heart before you: in short, to lay open before your eyes all my trouble, and the secret of my soul, which my vanity has hitherto made me conceal from the rest of the world, and which you now force from me, in spite of my resolutions to the contrary.

It is true, that in a sense of the afflictions which have befallen us, and observing that no change of our condition could be expected; that those prosperous days which had seduced us were now past, and there remained nothing but to erase from our minds, by painful endeavours, all marks and remembrances of them. I had wished to find in philosophy and religion a remedy for my disgrace; I searched out an asylum to secure me from love. I was come to the sad experiment

[p. 43]

of making vows to harden my heart. But what have I gained by this? If my passion has been put under a restraint my thoughts yet run free. I promise myself that I will forget you, and yet cannot think of it without loving you. My love is not at all lessened by those reflections I make in order to free myself. The silence I am surrounded by makes me more sensible to its impressions, and while I am unemployed with any other things, this makes itself the business of my whole vacation. Till after a multitude of useless endeavours I begin to persuade myself that it is a superfluous trouble to strive to free myself; and that it is sufficient wisdom to conceal from all but you how confused and weak I am.

I remove to a distance from your person with an intention of avoiding you as an enemy; and yet I incessantly seek for you in my mind; I recall your image in my memory, and in different disquietudes I betray and contradict myself. I hate you! I love you! Shame presses me on all sides. I am at this moment afraid I should seem more indifferent than you fare, and yet I am ashamed to discover my trouble. How weak are we in ourselves if we do not support ourselves on the Cross of Christ. Shall we have so little courage, and shall that uncertainty of serving two masters which afflicts your heart affect mine too? You see the confusion I am in, how I blame myself and how I suffer. Religion commands me to pursue virtue since I have nothing to hope for from love. But love still preserves its dominion over my fancies and entertains itself with past pleasures. Memory supplies the place of a

[p. 44]

mistress. Piety and duty are not always the fruits of retirement; even in deserts, when the dew of heaven falls not on us, we love what we ought no longer to love. The passions, stirred up by solitude, fill these regions of death and silence; it is very seldom that what ought to be is truly followed here and that God only is loved and served. Had I known this before I had instructed you better. You call me your master; it is true you were entrusted to my care. I saw you, I was earnest to teach you vain sciences; it cost you your innocence and me my liberty. Your Uncle, who was fond of you, became my enemy and revenged himself on me. If now having lost the power of satisfying my passion I had also lost that of loving you, I should have some consolation. My enemies would have given me that tranquillity which Origen purchased with a crime. How miserable am I! I find myself much more guilty in my thoughts of you, even amidst my tears, than in possessing you when I was in full liberty. I continually think of you; I continually call to mind your tenderness.