I engaged your prioress in my guilt by a
criminal
bribe with which I purchased the right of burying you.
The Letters of Abelard and Heloise
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. In this condition, O Lord! if I run to prostrate myself before your altar, if I beseech you to pity me, why does not the pure flame of the Spirit consume the sacrifice that is offered? Cannot this habit of penitence which I wear interest Heaven to treat me more favourably? But Heaven is still inexorable because my passion still lives in me; the fire is only covered over with deceitful ashes, and cannot be extinguished but by extraordinary grace. We deceive men, but nothing is hid from God.
You tell me that it is for me you live under
[p. 45]
that veil which covers you; why do you profane your vocation with such words? Why provoke a jealous God with a blasphemy? I hoped after our separation you would have changed your sentiments; I hoped too that God would have delivered me from the tumult of my senses. We commonly die to the affections of those we see no more, and they to ours; absence is the tomb of love. But to me absence is an unquiet remembrance of what I once loved which continually torments me. I flattered myself that when I should see you no more you would rest in my memory without troubling my mind; that Brittany and the sea would suggest other thoughts; that my fasts and studies would by degrees delete you from my heart. But in spite of severe fasts and redoubled studies, in spite of the distance of three hundred miles which separates us, your image, as you describe yourself in your veil, appears to me and confounds all my resolutions.
What means have I not used! I have armed my hands against myself; I have exhausted my strength in constant exercises; I comment upon St. Paul; I contend with Aristotle: in short, I do all I used to do before I loved you, but all in vain; nothing can be successful that opposes you. Oh! do not add to my miseries by your constancy; forget, if you can, your favours and that right which they claim over me; allow me to be indifferent. I envy their happiness who have never loved; how quiet and easy are they! But the tide of pleasure has always a reflux of bitterness; I am but too much convinced now of this: but though I am no longer deceived by
[p. 46]
love, I am not cured. While my reason condemns it my heart declares for it. I am deplorable that I have not the ability to free myself from a passion which so many circumstances, this place, my person and my disgraces tend to destroy; I yield without considering that a resistance would wipe out my past offences, and procure me in their stead both merit and repose. Why use your eloquence to reproach me for my flight and for my silence? Spare the recital of our assignations and your constant exactness to them; without calling up such disturbing thoughts I have enough to suffer. What great advantages would. philosophy give us over other men, if by studying it we could learn to govern our passions? What efforts, what relapses, what agitations do we undergo! And how long are we lost in this confusion, unable to exert our reason, to possess our souls, or to rule our affections?
What a troublesome employment is love! And how valuable is virtue even upon consideration of our own ease! Recollect your extravagancies of passion, guess at my distractions; number up our cares, our griefs; throw these things out of the account and let love have all the remaining tenderness and pleasure. How little is that! And yet for such shadows of enjoyments which at first appeared to us are we so weak our whole lives that we cannot now help writing to each other, covered as we are with sackcloth and ashes. How much happier should we be if by our humiliation and tears we could make our repentance sure. The love of pleasure is not eradicated out of the soul save by extraordinary efforts; it has
[p. 47]
so powerful an advocate in our breasts that we find it difficult to condemn it ourselves. What abhorrence can I be said to have of my sins if the objects of them are always amiable to me? How can I separate from the person I love the passion I should detest? Will the tears I shed be sufficient to render it odious to me? I know not how it happens, there is always a pleasure in weeping for a beloved object. It is difficult in our sorrow to distinguish penitence from love. The memory of the crime and the memory of the object which has charmed us are too nearly related to be immediately separated. And the love of God in its beginning does not wholly annihilate the love of the creature.
But what excuses could I not find in you if the crime were excusable? Unprofitable honour, troublesome riches, could never tempt me: but those charms, that beauty, that air, which I. yet behold at this instant, have occasioned my fall. Your looks were the beginning of my guilt; your eyes, your discourse, pierced my heart; and in spite of that ambition and glory which tried to make a defence, love was soon the master. God, in order to punish me, forsook me. You are no longer of the world; you have renounced it: I am a religious devoted to solitude; shall we not take advantage of our condition? Would you destroy my piety in its infant state? Would you have me forsake the abbey into which I am but newly entered? Must I renounce my vows? I have made them in the presence of God; whither shall I fly from His wrath should I violate them? Suffer me to seek ease in my duty: though difficult
[p. 48]
it is to procure it. I pass whole days and nights alone in this cloister without closing my eyes. My love burns fiercer amidst the happy indifference of those who surround me, and my heart is alike pierced with your sorrows and my own. Oh, what a loss have I sustained when I consider your constancy! What pleasures have I missed enjoying! I ought not to confess this weakness to you; I am sensible I commit a fault. If I could show more firmness of mind I might provoke your resentment against me and your anger might work that effect in you which your virtue could not. If in the world I published my weakness in love-songs and verses, ought not the dark cells of this house at least to conceal that same weakness under an appearance of piety? Alas! I am still the same! Or if I avoid the evil, I cannot do the good. Duty, reason and decency, which upon other occasions have some power over me, are here useless. The Gospel is a language I do not understand when it opposes my passion. Those vows I have taken before the altar are feeble when opposed to thoughts of you. Amidst so many voices which bid me do my duty, I hear and obey nothing but the secret cry of a desperate passion. Void of all relish for virtue, without concern for my condition or any application to my studies, I am continually present by my imagination where I ought not to be, and I find I have no power to correct myself. I feel a perpetual strife between inclination and duty. I find myself a distracted lover, unquiet in the midst of silence, and restless in the midst of peace. How shameful is such a condition!
[p. 49]
Regard me no more, I entreat you, as a founder or any great personage; your praises ill agree with my many weaknesses. I am a miserable sinner, prostrate before my Judge, and with my face pressed to the earth I mix my tears with the earth. Can you see me in this posture and solicit me to love you? Come, if you think fit, and in your holy habit thrust yourself between my God and me, and be a wall of separation. Come and force from me those sighs and thoughts and vows I owe to Him alone. Assist the evil spirits and be the instrument of their malice. What cannot you induce a heart to do whose weakness you so perfectly know? Nay, withdraw yourself and contribute to my salvation. Suffer me to avoid destruction, I entreat you by our former tender affection and by our now common misfortune. It will always to show none; I here release you from all your oaths and engagements. Be God's wholly, to whom you are appropriated; I will never oppose so pious a design. How happy shall I be if I thus lose you! Then shall I indeed be a religious and you a perfect example of an abbess.
Make yourself amends by so glorious a choice; make your virtue a spectacle worthy of men and angels. Be humble among your children, assiduous in your choir, exact in your discipline, diligent in your reading; make even your recreations useful. Have you purchased your vocation at so light a rate that you should not turn it to the best advantage? Since you have permitted yourself to be abused by false doctrine and criminal instruction, resist not those good counsels which
[p. 50]
grace and religion inspire me with. I will confess to you I have thought myself hitherto an abler master to instil vice than to teach virtue. My false eloquence has only set off false good. My heart, drunk with voluptuousness, could only suggest terms proper and moving to recommend that. The cup of sinners overflows with so enchanting a 'sweetness, and we are naturally so much inclined to taste it, that it needs only to be offered to us. On the other hand the chalice of saints is filled with a bitter draught and nature starts from it. And yet you reproach me with cowardice for giving it to you first. I willingly submit to these accusations. I cannot enough admire the readiness you showed to accept the religious habit; bear therefore with courage the Cross you so resolutely took up. Drink of the chalice of saints, even to the bottom, without turning your eyes with uncertainty upon me; let me remove far from you and obey the Apostle who hath said 'Fly! '.
You entreat me to return under a pretence of devotion. Your earnestness in this point creates a suspicion in me and makes me doubtful how to answer you. Should I commit an error here my words would blush, if I may say so, after the history of our misfortunes. The Church is jealous of its honour, and commands that her children should be induced to the practice of virtue by virtuous means. When we approach God in a blameless manner then we may with boldness invite others to Him. But to forget Heloise, to see her no more, is what Heaven demands of Abelard; and to expect nothing from Abelard, to I forget him even as an idea, is what Heaven enjoins
[p. 51]
on Heloise. To forget, in the case of love, is the most necessary penance, and the most difficult. It is easy to recount our faults; how many, through indiscretion, have made themselves a second pleasure of this instead of confessing them with humility. The only way to return to God is by neglecting the creature we have adored, and adoring the God whom we have neglected. This may appear harsh, but it must be done if we would be saved.
To make it more easy consider why I pressed you to your vow before I took mine; and pardon my sincerity and the design I have of meriting your neglect and hatred if I conceal nothing from you. When I saw myself oppressed by my misfortune I was furiously jealous, and regarded all men as my rivals. Love has more of distrust than assurance. I was apprehensive of many things because of my many defects, and being tormented with fear because of my own example I imagined your heart so accustomed to love that it could not be long without entering on a new engagement. Jealousy can easily believe the most terrible things. I was desirous to make it impossible for me to doubt you. I was very urgent to persuade you that propriety demanded your withdrawal from the eyes of the world; that modesty and our friendship required it; and that your own safety obliged it. After such a revenge taken on me you could expect to be secure nowhere but in a convent.
I will do you justice, you were very easily persuaded. My jealousy secretly rejoiced in your innocent compliance; and yet, triumphant as I was, I yielded you up to God with an unwilling heart.
[p. 52]
[paragraph continues] I still kept my gift as much as was possible, and only parted with it in order to keep it out of the power of other men. I did not persuade you to religion out of any regard to your happiness, but condemned you to it like an enemy who destroys what he cannot carry off. And yet you heard my discourses with kindness, you sometimes interrupted me with tears, and pressed me to acquaint you with those convents I held in the highest esteem. What a comfort I felt in seeing you shut up. I was now at ease and took a satisfaction in considering that you continued no longer in the world after my disgrace, and that you would return to it no more.
But still I was doubtful. I imagined women were incapable of steadfast resolutions unless they were forced by the necessity of vows. I wanted those vows, and Heaven itself for your security, that I might no longer distrust you. Ye holy mansions and impenetrable retreats! from what innumerable apprehensions have ye freed me? Religion and piety keep a strict guard round your grates and walls. What a haven of rest this is to a jealous mind! And with what impatience did I endeavour after it! I went every day trembling to exhort you to this sacrifice; I admired, without daring to mention it then, a brightness in your beauty which I had never observed before. Whether it was the bloom of a rising virtue, or an anticipation of the great loss I was to suffer, I was not curious in examining the cause, but only hastened your being professed.
I engaged your prioress in my guilt by a criminal bribe with which I purchased the right of burying you. The professed
[p. 53]
of the house were alike bribed and concealed from you, at my directions, all their scruples and disgusts. I omitted nothing, either little or great; and if you had escaped my snares I myself would not have retired; I was resolved to follow you everywhere. The shadow of myself would always have pursued your steps and continually have occasioned either your confusion or your fear, which would have been a sensible gratification to me.
But, thanks to Heaven, you resolved to take the vows. I accompanied you to the foot of the altar, and while you stretched out your hand to touch the sacred cloth I heard you distinctly pronounce those fatal words that for ever separated you from man. Till then I thought your youth and beauty would foil my design and force your return to the world. Might not a small temptation have changed you? Is it possible to renounce oneself entirely at the age of two-and-twenty? At an age which claims the utmost liberty could you think the world no longer worth your regard? How much did I wrong you, and what weakness did I impute to you? You were in my imagination both light and inconstant. Would not a woman at the noise of the flames and the fall of Sodom involuntarily look back in pity on some person? I watched your eyes, your every movement, your air; I trembled at everything. You may call such self-interested conduct treachery, perfidy, murder. A love so like to hatred should provoke the utmost contempt and anger.
It is fit you should know that the very moment when I was convinced of your being entirely
[p. 54]
devoted to me, when I saw you were infinitely worthy of all my love, I imagined I could love you no more. I thought it time to leave off giving you marks of my affection, and I considered that by your Holy Espousals you were now the peculiar care of Heaven, and no longer a charge on me as my wife. My jealousy seemed to be extinguished. When God only is our rival we have nothing to fear; and being in greater tranquillity than ever before I even dared to pray to Him to take you away from my eyes. But it was not a time to make rash prayers, and my faith did not warrant them being heard. Necessity and despair were at the root of my proceedings, and thus I offered an insult to Heaven rather than a sacrifice. God rejected my offering and my prayer, and continued my punishment by suffering me to continue my love. Thus I bear alike the guilt of your vows and of the passion that preceded them, and must be tormented all the days of my life.
If God spoke to your heart as to that of a religious whose innocence had first asked him for favours, I should have matter of comfort; but to see both of us the victims of a guilty love, to see this love insult us in our very habits and spoil our devotions, fills me with horror and trembling. Is this a state of reprobation? Or are these the consequences of a long drunkenness in profane love? We cannot say love is a poison and a drunkenness till we are illuminated by Grace; in the meantime it is an evil we doat on. When we are under such a mistake, the knowledge of our misery is the first step towards amendment.
[p. 55]
[paragraph continues] Who does not know that 'tis for the glory of God to find no other reason in man for His mercy than man's very weakness? When He has shown us this weakness and we have bewailed it, He is ready to put forth His Omnipotence and assist us. Let us say for our comfort that what we suffer is one of those terrible temptations which have sometimes disturbed the vocations of the most holy.
God can grant His presence to men in order to soften their calamities whenever He shall think fit. It was His pleasure when you took the veil to draw you to Him by His grace. I saw your eyes, when you spoke your last farewell, fixed upon the Cross. It was more than six months before you wrote me a letter, nor during all that time did I receive a message from you. I admired this silence, which I durst not blame, but could not imitate. I wrote to you, and you returned me no answer: your heart was then shut, but this garden of the spouse is now opened; He is withdrawn from it and has left you alone. By removing from you He has made trial of you; call Him back and strive to regain Him. We must have the assistance of God, that we may break our chains; we are too deeply in love to free ourselves. Our follies have penetrated into the sacred places; our amours have been a scandal to the whole kingdom. They are read and admired; love which produced them has caused them to be described. We shall be a consolation to the failings of youth for ever; those who offend after us will think themselves less guilty. We are criminals whose repentance is late; oh, let it be sincere! Let us repair as far as is possible the
[p. 56]
evils we have done, and let France, which has been the witness of our crimes, be amazed at our repentance. Let us confound all who would imitate our guilt; let us take the side of God against ourselves, and by so doing prevent His judgment. Our former lapses require tears, shame and sorrow to expiate them. Let us offer up these sacrifices from our hearts, let us blush and let us weep. If in these feeble beginnings, O Lord, our hearts are not entirely Thine, let them at least feel that they ought to be so.
Deliver yourself, Heloise, from the shameful remains of a passion which has taken too deep root. Remember that the least thought for any other than God is an adultery. If you could see me here with my meagre face and melancholy air, surrounded with numbers of persecuting monks, who are alarmed at my reputation for learning and offended at my lean visage, as if I threatened them with a reformation, what would you say of my base sighs and of those unprofitable tears which deceive these credulous men? Alas! I am humbled under love, and not under the Cross. Pity me and free yourself. If your vocation be, as you say, my work, deprive me not of the merit of it by your continual inquietudes. Tell me you will be true to the habit which covers you by an inward retirement. Fear God, that you may be delivered from your frailties; love Him that you may advance in virtue. Be not restless in the cloister for it is the peace of saints. Embrace your bands, they are the chains of Christ Jesus; He will lighten them and bear them with you, if you will but accept them with humility.
[p. 57]
Without growing severe to a passion that still possesses you, learn from your own misery to succour your weak sisters; pity them upon consideration of your own faults. And if any thoughts too natural should importune you, fly to the foot of the Cross and there beg for mercy--there are wounds open for healing; lament them before the dying Deity. At the head of a religious society be not a slave, and having rule over queens, begin to govern yourself. Blush at the least revolt of your senses. Remember that even at the foot of the altar we often sacrifice to lying spirits, and that no incense can be more agreeable to them than the earthly passion that still burns in the heart of a religious. If during your abode in the world your soul has acquired a habit of loving, feel it now no more save for Jesus Christ. Repent of all the moments of your life which you have wasted in the world and on pleasure; demand them of me, 'tis a robbery of which I am guilty; take courage and boldly reproach me with it.
I have been indeed your master, but it was only to teach sin. You call me your father; before I had any claim to the title, I deserved that of parricide. I am your brother, but it is the affinity of sin that brings me that distinction. I am called your husband, but it is after a public scandal. If you have abused the sanctity of so many holy terms in the superscription of your letter to do me honour and flatter your own passion, blot them out and replace them with those of murderer, villain and enemy, who has conspired against your honour, troubled your quiet, and betrayed
[p. 58]
your innocence. You would have perished through my means but for an extraordinary act of grace which, that you might be saved, has thrown me down in the middle of my course.
This is the thought you ought to have of a fugitive who desires to deprive you of the hope of ever seeing him again. But when love has once been sincere how difficult it is to determine to love no more! 'Tis a thousand times more easy to renounce the world than love. I hate this deceitful, faithless world; I think no more of it; but my wandering heart still eternally seeks you, and is filled with anguish at having lost you, in spite of all the powers of my reason. In the meantime, though I should be so cowardly as to retract what you have read, do not suffer me to offer myself to your thoughts save in this last fashion. Remember my last worldly endeavours were to seduce your heart; you perished by my means and I with you: the same waves swallowed us up. We waited for death with indifference, and the same death had carried us headlong to the same punishments. But Providence warded off the blow, and our shipwreck has thrown us into a haven. There are some whom God saves by suffering. Let my salvation be the fruit of your prayers; let me owe it to your tears and your exemplary holiness. Though my heart, Lord, be filled with the love of Thy creature, Thy hand can, when it pleases, empty me of all love save for Thee. To love Heloise truly is to leave her to that quiet which retirement and virtue afford. I have resolved it: this letter shall be my last fault. Adieu. If I die here I will give orders that my
[p. 59]
body be carried to the House of the Paraclete. You shall see me in that condition, to demand tears from you, for it will be too late; weep rather for me now and extinguish the fire which burns me. You shall see me in order that your piety may be strengthened by horror of this carcase, and my death be eloquent to tell you what you brave when you love a man. I hope you will be willing, when you have finished this mortal life, to be buried near me. Your cold ashes need then fear nothing, and my tomb shall be the more rich and renowned.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 60]
LETTER IV
Heloise to Abelard
To Abelard her well-beloved in Christ Jesus, from Heloise his well-beloved in the same Christ Jesus.
I READ the letter I received from you with great impatience: in spite of all my misfortunes I hoped to find nothing in it besides arguments of comfort. But how ingenious are lovers in tormenting themselves. Judge of the exquisite sensibility and force of my love by that which causes the grief of my soul. I was disturbed at the superscription of your letter; why did you place the name of Heloise before that of Abelard? What means this cruel and unjust distinction? It was your name only--the name of a father and a husband--which my eager eyes sought for. I did not look for my own, which I would if possible forget, for it is the cause of all your misfortunes. The rules of decorum, and your position as master and director over me, opposed that ceremony in addressing me; and love commanded you to banish it: alas! you know all this but too well!
Did you address me thus before cruel fortune had ruined my happiness? I see your heart has forsaken me, and you have made greater advances in the way of devotion than I could wish. Alas! I am too weak to follow you; condescend at least to stay for me and animate me with your
[p. 61]
advice. Can you have the cruelty to abandon me? The fear of this stabs my heart; the fearful presages you make at the end of your letter, those terrible images you draw of your death, quite distract me. Cruel Abelard! you ought to have stopped my tears and you make them flow. You ought to have quelled the turmoil of my heart and you throw me into greater disorder.
You desire that after your death I should take care of your ashes and pay them the last duties. Alas! in what temper did you conceive these mournful ideas, and how could you describe them to me? Did not the dread of causing my immediate death make the pen drop from your hand? You did not reflect, I suppose, upon all those torments to which you were going to deliver me? Heaven, severe as it has been to me, is not so insensible as to permit me to live one moment after you. Life without Abelard were an insupportable punishment, and death a most exquisite happiness if by that means I could be united to him. If Heaven but hearken to my continual cry, your days will be prolonged and you will bury me.
Is it not your part to prepare me by powerful exhortation against that great crisis which shakes the most resolute and stable minds? Is it not your part to receive my last sighs, superintend my funeral, and give an account of my acts and my faith? Who but you can recommend us worthily to God, and by the fervour and merit of your prayers conduct those souls to Him which you have joined to His worship by solemn vows? We expect those pious offices from your paternal
[p. 62]
charity. After this you will be free from those disquietudcs which now molest you, and you will quit life with ease whenever it shall please God to call you away. You may follow us content with what you have done, and in a full assurance of our happiness. But till then write me no more such terrible things; for we are already sufficiently miserable, nor need to have our sorrows aggravated. Our life here is but a languishing death; would you hasten it? Our present disgraces are sufficient to employ our thoughts continually, and shall we seek in the future new reasons for fear? How void of reason are men, said Seneca, to make distant evils present by reflections, and to take pains before death to lose all the joys of life.
When you have finished your course here below, you said that it is your desire that your body be borne to the House of the Paraclete, to the intent that being always before my eyes you may be ever present in my mind. Can you think that the traces you have drawn on my heart can ever be worn out, or that any length of time can obliterate the memory we hold here of your benefits? And what time shall I find for those prayers you speak of? Alas! I shall then be filled with other cares, for so heavy a misfortune would leave me no moment's quiet. Can my feeble reason resist such powerful assaults? When I am distracted and raving (if I dare say it) even against Heaven itself, I shall not soften it by my cries, but rather provoke it by my reproaches. How should I pray or how bear up against my grief? I should be more eager to follow you
[p. 63]
than to pay you the sad ceremonies of a funeral. It is for you, for Abelard, that I have resolved to live, and if you are ravished from me I can make no use of my miserable days. Alas! what lamentations should I make if Heaven, by a cruel pity, preserved me for that moment? When I but think of this last separation I feel all the pangs of death; what should I be then if I should see this dreadful hour? Forbear therefore to infuse into my mind such mournful thoughts, if not for love, at least for pity.
You desire me to give myself up to my duty, and to be wholly God's, to whom I am consecrated. How can I do that, when you frighten me with apprehensions that continually possess my mind both night and day? When an evil threatens us, and it is impossible to ward it off, why do we give up ourselves to the unprofitable fear of it, which is yet even more tormenting than the evil itself? What have I hope for after the loss of you? What can confine me to earth when death shall have taken away from me all that was dear on it? I have renounced without difficulty all the charms of life, preserving only my love, and the secret pleasure of thinking incessantly of you, and hearing that you live. And yet, alas! you do not live for me, and dare not flatter myself even with the hope that I shall ever see you again. This is the greatest of my afflictions.
Merciless Fortune! hadst thou not persecuted me enough? Thou dost not give me any respite; thou hast exhausted all thy vengeance upon me, and reserved thyself nothing whereby thou mayst appear terrible to others.
[p. 64]
Thou hast wearied thyself in tormenting me, and others have nothing to fear from thy anger. But what use to longer arm thyself against me? The wounds I have already received leave no room for others, unless thou desirest to kill me. Or dost thou fear amidst the numerous torments heaped on me, dost thou fear that such a final stroke would deliver me from all other ills? Therefore thou preservest me from death in order to make me die daily.
Dear Abelard, pity my despair! Was ever any being so miserable? The higher you raised me above other women, who envied me your love, the more sensible am I now of the loss of your heart. I was exalted to the top of happiness only that I might have the more terrible fall. Nothing could be compared to my pleasures, and now nothing can equal my misery. My joys once raised the envy of my rivals, my present wretchedness calls forth the compassion of all that see me. My Fortune has been always in extremes; she has loaded me with the greatest favours and then heaped me with the greatest afflictions; ingenious in tormenting me, she has made the memory of the joys I have lost an inexhaustible spring of tears. Love, which being possest was her most delightful gift, on being taken away is an untold sorrow. In short, her malice has entirely succeeded, and I find my present afflictions proportionately bitter as the transports which charmed me were sweet.
But what aggravates my sufferings yet more is, that we began to be miserable at a time when we seemed the least to deserve it. While we
[p. 65]
gave ourselves up to the enjoyment of a guilty love nothing opposed our pleasures; but scarcely had we retrenched our passion and taken refuge in matrimony, than the wrath of Heaven fell on us with all its weight. And how barbarous was your punishment! Ah! what right had a cruel Uncle over us? We were joined to each other even before the altar, and this should have protected us from the rage of our enemies. Besides, we were separated; you were busy with your lectures and instructed a learned audience in mysteries which the greatest geniuses before you could not penetrate; and I, in obedience to you, retired to a cloister. I there spent whole days in thinking of you, and sometimes meditating on holy lessons to which I endeavoured to apply myself. At this very juncture punishment fell upon us, and you who were least guilty became the object of the whole vengeance of a barbarous man. But why should I rave at Fulbert? I, wretched I, have ruined you, and have been the cause of all your misfortunes. How dangerous it is for a great man to suffer himself to be moved by our sex! He ought from his infancy to be inured to insensibility of heart against all our charms. 'Hearken, my son' (said formerly the wisest of men), attend and keep my instructions; if a beautiful woman by her looks endeavour to entice thee, permit not thyself to be overcome by a corrupt inclination; reject the poison she offers, and follow not the paths she directs. Her house is the gate of destruction and death. ' I have long examined things, and have found that death is less dangerous than beauty. It is the shipwreck
[p. 66]
of liberty, a fatal snare, from which it is impossible ever to get free.
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. In this condition, O Lord! if I run to prostrate myself before your altar, if I beseech you to pity me, why does not the pure flame of the Spirit consume the sacrifice that is offered? Cannot this habit of penitence which I wear interest Heaven to treat me more favourably? But Heaven is still inexorable because my passion still lives in me; the fire is only covered over with deceitful ashes, and cannot be extinguished but by extraordinary grace. We deceive men, but nothing is hid from God.
You tell me that it is for me you live under
[p. 45]
that veil which covers you; why do you profane your vocation with such words? Why provoke a jealous God with a blasphemy? I hoped after our separation you would have changed your sentiments; I hoped too that God would have delivered me from the tumult of my senses. We commonly die to the affections of those we see no more, and they to ours; absence is the tomb of love. But to me absence is an unquiet remembrance of what I once loved which continually torments me. I flattered myself that when I should see you no more you would rest in my memory without troubling my mind; that Brittany and the sea would suggest other thoughts; that my fasts and studies would by degrees delete you from my heart. But in spite of severe fasts and redoubled studies, in spite of the distance of three hundred miles which separates us, your image, as you describe yourself in your veil, appears to me and confounds all my resolutions.
What means have I not used! I have armed my hands against myself; I have exhausted my strength in constant exercises; I comment upon St. Paul; I contend with Aristotle: in short, I do all I used to do before I loved you, but all in vain; nothing can be successful that opposes you. Oh! do not add to my miseries by your constancy; forget, if you can, your favours and that right which they claim over me; allow me to be indifferent. I envy their happiness who have never loved; how quiet and easy are they! But the tide of pleasure has always a reflux of bitterness; I am but too much convinced now of this: but though I am no longer deceived by
[p. 46]
love, I am not cured. While my reason condemns it my heart declares for it. I am deplorable that I have not the ability to free myself from a passion which so many circumstances, this place, my person and my disgraces tend to destroy; I yield without considering that a resistance would wipe out my past offences, and procure me in their stead both merit and repose. Why use your eloquence to reproach me for my flight and for my silence? Spare the recital of our assignations and your constant exactness to them; without calling up such disturbing thoughts I have enough to suffer. What great advantages would. philosophy give us over other men, if by studying it we could learn to govern our passions? What efforts, what relapses, what agitations do we undergo! And how long are we lost in this confusion, unable to exert our reason, to possess our souls, or to rule our affections?
What a troublesome employment is love! And how valuable is virtue even upon consideration of our own ease! Recollect your extravagancies of passion, guess at my distractions; number up our cares, our griefs; throw these things out of the account and let love have all the remaining tenderness and pleasure. How little is that! And yet for such shadows of enjoyments which at first appeared to us are we so weak our whole lives that we cannot now help writing to each other, covered as we are with sackcloth and ashes. How much happier should we be if by our humiliation and tears we could make our repentance sure. The love of pleasure is not eradicated out of the soul save by extraordinary efforts; it has
[p. 47]
so powerful an advocate in our breasts that we find it difficult to condemn it ourselves. What abhorrence can I be said to have of my sins if the objects of them are always amiable to me? How can I separate from the person I love the passion I should detest? Will the tears I shed be sufficient to render it odious to me? I know not how it happens, there is always a pleasure in weeping for a beloved object. It is difficult in our sorrow to distinguish penitence from love. The memory of the crime and the memory of the object which has charmed us are too nearly related to be immediately separated. And the love of God in its beginning does not wholly annihilate the love of the creature.
But what excuses could I not find in you if the crime were excusable? Unprofitable honour, troublesome riches, could never tempt me: but those charms, that beauty, that air, which I. yet behold at this instant, have occasioned my fall. Your looks were the beginning of my guilt; your eyes, your discourse, pierced my heart; and in spite of that ambition and glory which tried to make a defence, love was soon the master. God, in order to punish me, forsook me. You are no longer of the world; you have renounced it: I am a religious devoted to solitude; shall we not take advantage of our condition? Would you destroy my piety in its infant state? Would you have me forsake the abbey into which I am but newly entered? Must I renounce my vows? I have made them in the presence of God; whither shall I fly from His wrath should I violate them? Suffer me to seek ease in my duty: though difficult
[p. 48]
it is to procure it. I pass whole days and nights alone in this cloister without closing my eyes. My love burns fiercer amidst the happy indifference of those who surround me, and my heart is alike pierced with your sorrows and my own. Oh, what a loss have I sustained when I consider your constancy! What pleasures have I missed enjoying! I ought not to confess this weakness to you; I am sensible I commit a fault. If I could show more firmness of mind I might provoke your resentment against me and your anger might work that effect in you which your virtue could not. If in the world I published my weakness in love-songs and verses, ought not the dark cells of this house at least to conceal that same weakness under an appearance of piety? Alas! I am still the same! Or if I avoid the evil, I cannot do the good. Duty, reason and decency, which upon other occasions have some power over me, are here useless. The Gospel is a language I do not understand when it opposes my passion. Those vows I have taken before the altar are feeble when opposed to thoughts of you. Amidst so many voices which bid me do my duty, I hear and obey nothing but the secret cry of a desperate passion. Void of all relish for virtue, without concern for my condition or any application to my studies, I am continually present by my imagination where I ought not to be, and I find I have no power to correct myself. I feel a perpetual strife between inclination and duty. I find myself a distracted lover, unquiet in the midst of silence, and restless in the midst of peace. How shameful is such a condition!
[p. 49]
Regard me no more, I entreat you, as a founder or any great personage; your praises ill agree with my many weaknesses. I am a miserable sinner, prostrate before my Judge, and with my face pressed to the earth I mix my tears with the earth. Can you see me in this posture and solicit me to love you? Come, if you think fit, and in your holy habit thrust yourself between my God and me, and be a wall of separation. Come and force from me those sighs and thoughts and vows I owe to Him alone. Assist the evil spirits and be the instrument of their malice. What cannot you induce a heart to do whose weakness you so perfectly know? Nay, withdraw yourself and contribute to my salvation. Suffer me to avoid destruction, I entreat you by our former tender affection and by our now common misfortune. It will always to show none; I here release you from all your oaths and engagements. Be God's wholly, to whom you are appropriated; I will never oppose so pious a design. How happy shall I be if I thus lose you! Then shall I indeed be a religious and you a perfect example of an abbess.
Make yourself amends by so glorious a choice; make your virtue a spectacle worthy of men and angels. Be humble among your children, assiduous in your choir, exact in your discipline, diligent in your reading; make even your recreations useful. Have you purchased your vocation at so light a rate that you should not turn it to the best advantage? Since you have permitted yourself to be abused by false doctrine and criminal instruction, resist not those good counsels which
[p. 50]
grace and religion inspire me with. I will confess to you I have thought myself hitherto an abler master to instil vice than to teach virtue. My false eloquence has only set off false good. My heart, drunk with voluptuousness, could only suggest terms proper and moving to recommend that. The cup of sinners overflows with so enchanting a 'sweetness, and we are naturally so much inclined to taste it, that it needs only to be offered to us. On the other hand the chalice of saints is filled with a bitter draught and nature starts from it. And yet you reproach me with cowardice for giving it to you first. I willingly submit to these accusations. I cannot enough admire the readiness you showed to accept the religious habit; bear therefore with courage the Cross you so resolutely took up. Drink of the chalice of saints, even to the bottom, without turning your eyes with uncertainty upon me; let me remove far from you and obey the Apostle who hath said 'Fly! '.
You entreat me to return under a pretence of devotion. Your earnestness in this point creates a suspicion in me and makes me doubtful how to answer you. Should I commit an error here my words would blush, if I may say so, after the history of our misfortunes. The Church is jealous of its honour, and commands that her children should be induced to the practice of virtue by virtuous means. When we approach God in a blameless manner then we may with boldness invite others to Him. But to forget Heloise, to see her no more, is what Heaven demands of Abelard; and to expect nothing from Abelard, to I forget him even as an idea, is what Heaven enjoins
[p. 51]
on Heloise. To forget, in the case of love, is the most necessary penance, and the most difficult. It is easy to recount our faults; how many, through indiscretion, have made themselves a second pleasure of this instead of confessing them with humility. The only way to return to God is by neglecting the creature we have adored, and adoring the God whom we have neglected. This may appear harsh, but it must be done if we would be saved.
To make it more easy consider why I pressed you to your vow before I took mine; and pardon my sincerity and the design I have of meriting your neglect and hatred if I conceal nothing from you. When I saw myself oppressed by my misfortune I was furiously jealous, and regarded all men as my rivals. Love has more of distrust than assurance. I was apprehensive of many things because of my many defects, and being tormented with fear because of my own example I imagined your heart so accustomed to love that it could not be long without entering on a new engagement. Jealousy can easily believe the most terrible things. I was desirous to make it impossible for me to doubt you. I was very urgent to persuade you that propriety demanded your withdrawal from the eyes of the world; that modesty and our friendship required it; and that your own safety obliged it. After such a revenge taken on me you could expect to be secure nowhere but in a convent.
I will do you justice, you were very easily persuaded. My jealousy secretly rejoiced in your innocent compliance; and yet, triumphant as I was, I yielded you up to God with an unwilling heart.
[p. 52]
[paragraph continues] I still kept my gift as much as was possible, and only parted with it in order to keep it out of the power of other men. I did not persuade you to religion out of any regard to your happiness, but condemned you to it like an enemy who destroys what he cannot carry off. And yet you heard my discourses with kindness, you sometimes interrupted me with tears, and pressed me to acquaint you with those convents I held in the highest esteem. What a comfort I felt in seeing you shut up. I was now at ease and took a satisfaction in considering that you continued no longer in the world after my disgrace, and that you would return to it no more.
But still I was doubtful. I imagined women were incapable of steadfast resolutions unless they were forced by the necessity of vows. I wanted those vows, and Heaven itself for your security, that I might no longer distrust you. Ye holy mansions and impenetrable retreats! from what innumerable apprehensions have ye freed me? Religion and piety keep a strict guard round your grates and walls. What a haven of rest this is to a jealous mind! And with what impatience did I endeavour after it! I went every day trembling to exhort you to this sacrifice; I admired, without daring to mention it then, a brightness in your beauty which I had never observed before. Whether it was the bloom of a rising virtue, or an anticipation of the great loss I was to suffer, I was not curious in examining the cause, but only hastened your being professed.
I engaged your prioress in my guilt by a criminal bribe with which I purchased the right of burying you. The professed
[p. 53]
of the house were alike bribed and concealed from you, at my directions, all their scruples and disgusts. I omitted nothing, either little or great; and if you had escaped my snares I myself would not have retired; I was resolved to follow you everywhere. The shadow of myself would always have pursued your steps and continually have occasioned either your confusion or your fear, which would have been a sensible gratification to me.
But, thanks to Heaven, you resolved to take the vows. I accompanied you to the foot of the altar, and while you stretched out your hand to touch the sacred cloth I heard you distinctly pronounce those fatal words that for ever separated you from man. Till then I thought your youth and beauty would foil my design and force your return to the world. Might not a small temptation have changed you? Is it possible to renounce oneself entirely at the age of two-and-twenty? At an age which claims the utmost liberty could you think the world no longer worth your regard? How much did I wrong you, and what weakness did I impute to you? You were in my imagination both light and inconstant. Would not a woman at the noise of the flames and the fall of Sodom involuntarily look back in pity on some person? I watched your eyes, your every movement, your air; I trembled at everything. You may call such self-interested conduct treachery, perfidy, murder. A love so like to hatred should provoke the utmost contempt and anger.
It is fit you should know that the very moment when I was convinced of your being entirely
[p. 54]
devoted to me, when I saw you were infinitely worthy of all my love, I imagined I could love you no more. I thought it time to leave off giving you marks of my affection, and I considered that by your Holy Espousals you were now the peculiar care of Heaven, and no longer a charge on me as my wife. My jealousy seemed to be extinguished. When God only is our rival we have nothing to fear; and being in greater tranquillity than ever before I even dared to pray to Him to take you away from my eyes. But it was not a time to make rash prayers, and my faith did not warrant them being heard. Necessity and despair were at the root of my proceedings, and thus I offered an insult to Heaven rather than a sacrifice. God rejected my offering and my prayer, and continued my punishment by suffering me to continue my love. Thus I bear alike the guilt of your vows and of the passion that preceded them, and must be tormented all the days of my life.
If God spoke to your heart as to that of a religious whose innocence had first asked him for favours, I should have matter of comfort; but to see both of us the victims of a guilty love, to see this love insult us in our very habits and spoil our devotions, fills me with horror and trembling. Is this a state of reprobation? Or are these the consequences of a long drunkenness in profane love? We cannot say love is a poison and a drunkenness till we are illuminated by Grace; in the meantime it is an evil we doat on. When we are under such a mistake, the knowledge of our misery is the first step towards amendment.
[p. 55]
[paragraph continues] Who does not know that 'tis for the glory of God to find no other reason in man for His mercy than man's very weakness? When He has shown us this weakness and we have bewailed it, He is ready to put forth His Omnipotence and assist us. Let us say for our comfort that what we suffer is one of those terrible temptations which have sometimes disturbed the vocations of the most holy.
God can grant His presence to men in order to soften their calamities whenever He shall think fit. It was His pleasure when you took the veil to draw you to Him by His grace. I saw your eyes, when you spoke your last farewell, fixed upon the Cross. It was more than six months before you wrote me a letter, nor during all that time did I receive a message from you. I admired this silence, which I durst not blame, but could not imitate. I wrote to you, and you returned me no answer: your heart was then shut, but this garden of the spouse is now opened; He is withdrawn from it and has left you alone. By removing from you He has made trial of you; call Him back and strive to regain Him. We must have the assistance of God, that we may break our chains; we are too deeply in love to free ourselves. Our follies have penetrated into the sacred places; our amours have been a scandal to the whole kingdom. They are read and admired; love which produced them has caused them to be described. We shall be a consolation to the failings of youth for ever; those who offend after us will think themselves less guilty. We are criminals whose repentance is late; oh, let it be sincere! Let us repair as far as is possible the
[p. 56]
evils we have done, and let France, which has been the witness of our crimes, be amazed at our repentance. Let us confound all who would imitate our guilt; let us take the side of God against ourselves, and by so doing prevent His judgment. Our former lapses require tears, shame and sorrow to expiate them. Let us offer up these sacrifices from our hearts, let us blush and let us weep. If in these feeble beginnings, O Lord, our hearts are not entirely Thine, let them at least feel that they ought to be so.
Deliver yourself, Heloise, from the shameful remains of a passion which has taken too deep root. Remember that the least thought for any other than God is an adultery. If you could see me here with my meagre face and melancholy air, surrounded with numbers of persecuting monks, who are alarmed at my reputation for learning and offended at my lean visage, as if I threatened them with a reformation, what would you say of my base sighs and of those unprofitable tears which deceive these credulous men? Alas! I am humbled under love, and not under the Cross. Pity me and free yourself. If your vocation be, as you say, my work, deprive me not of the merit of it by your continual inquietudes. Tell me you will be true to the habit which covers you by an inward retirement. Fear God, that you may be delivered from your frailties; love Him that you may advance in virtue. Be not restless in the cloister for it is the peace of saints. Embrace your bands, they are the chains of Christ Jesus; He will lighten them and bear them with you, if you will but accept them with humility.
[p. 57]
Without growing severe to a passion that still possesses you, learn from your own misery to succour your weak sisters; pity them upon consideration of your own faults. And if any thoughts too natural should importune you, fly to the foot of the Cross and there beg for mercy--there are wounds open for healing; lament them before the dying Deity. At the head of a religious society be not a slave, and having rule over queens, begin to govern yourself. Blush at the least revolt of your senses. Remember that even at the foot of the altar we often sacrifice to lying spirits, and that no incense can be more agreeable to them than the earthly passion that still burns in the heart of a religious. If during your abode in the world your soul has acquired a habit of loving, feel it now no more save for Jesus Christ. Repent of all the moments of your life which you have wasted in the world and on pleasure; demand them of me, 'tis a robbery of which I am guilty; take courage and boldly reproach me with it.
I have been indeed your master, but it was only to teach sin. You call me your father; before I had any claim to the title, I deserved that of parricide. I am your brother, but it is the affinity of sin that brings me that distinction. I am called your husband, but it is after a public scandal. If you have abused the sanctity of so many holy terms in the superscription of your letter to do me honour and flatter your own passion, blot them out and replace them with those of murderer, villain and enemy, who has conspired against your honour, troubled your quiet, and betrayed
[p. 58]
your innocence. You would have perished through my means but for an extraordinary act of grace which, that you might be saved, has thrown me down in the middle of my course.
This is the thought you ought to have of a fugitive who desires to deprive you of the hope of ever seeing him again. But when love has once been sincere how difficult it is to determine to love no more! 'Tis a thousand times more easy to renounce the world than love. I hate this deceitful, faithless world; I think no more of it; but my wandering heart still eternally seeks you, and is filled with anguish at having lost you, in spite of all the powers of my reason. In the meantime, though I should be so cowardly as to retract what you have read, do not suffer me to offer myself to your thoughts save in this last fashion. Remember my last worldly endeavours were to seduce your heart; you perished by my means and I with you: the same waves swallowed us up. We waited for death with indifference, and the same death had carried us headlong to the same punishments. But Providence warded off the blow, and our shipwreck has thrown us into a haven. There are some whom God saves by suffering. Let my salvation be the fruit of your prayers; let me owe it to your tears and your exemplary holiness. Though my heart, Lord, be filled with the love of Thy creature, Thy hand can, when it pleases, empty me of all love save for Thee. To love Heloise truly is to leave her to that quiet which retirement and virtue afford. I have resolved it: this letter shall be my last fault. Adieu. If I die here I will give orders that my
[p. 59]
body be carried to the House of the Paraclete. You shall see me in that condition, to demand tears from you, for it will be too late; weep rather for me now and extinguish the fire which burns me. You shall see me in order that your piety may be strengthened by horror of this carcase, and my death be eloquent to tell you what you brave when you love a man. I hope you will be willing, when you have finished this mortal life, to be buried near me. Your cold ashes need then fear nothing, and my tomb shall be the more rich and renowned.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 60]
LETTER IV
Heloise to Abelard
To Abelard her well-beloved in Christ Jesus, from Heloise his well-beloved in the same Christ Jesus.
I READ the letter I received from you with great impatience: in spite of all my misfortunes I hoped to find nothing in it besides arguments of comfort. But how ingenious are lovers in tormenting themselves. Judge of the exquisite sensibility and force of my love by that which causes the grief of my soul. I was disturbed at the superscription of your letter; why did you place the name of Heloise before that of Abelard? What means this cruel and unjust distinction? It was your name only--the name of a father and a husband--which my eager eyes sought for. I did not look for my own, which I would if possible forget, for it is the cause of all your misfortunes. The rules of decorum, and your position as master and director over me, opposed that ceremony in addressing me; and love commanded you to banish it: alas! you know all this but too well!
Did you address me thus before cruel fortune had ruined my happiness? I see your heart has forsaken me, and you have made greater advances in the way of devotion than I could wish. Alas! I am too weak to follow you; condescend at least to stay for me and animate me with your
[p. 61]
advice. Can you have the cruelty to abandon me? The fear of this stabs my heart; the fearful presages you make at the end of your letter, those terrible images you draw of your death, quite distract me. Cruel Abelard! you ought to have stopped my tears and you make them flow. You ought to have quelled the turmoil of my heart and you throw me into greater disorder.
You desire that after your death I should take care of your ashes and pay them the last duties. Alas! in what temper did you conceive these mournful ideas, and how could you describe them to me? Did not the dread of causing my immediate death make the pen drop from your hand? You did not reflect, I suppose, upon all those torments to which you were going to deliver me? Heaven, severe as it has been to me, is not so insensible as to permit me to live one moment after you. Life without Abelard were an insupportable punishment, and death a most exquisite happiness if by that means I could be united to him. If Heaven but hearken to my continual cry, your days will be prolonged and you will bury me.
Is it not your part to prepare me by powerful exhortation against that great crisis which shakes the most resolute and stable minds? Is it not your part to receive my last sighs, superintend my funeral, and give an account of my acts and my faith? Who but you can recommend us worthily to God, and by the fervour and merit of your prayers conduct those souls to Him which you have joined to His worship by solemn vows? We expect those pious offices from your paternal
[p. 62]
charity. After this you will be free from those disquietudcs which now molest you, and you will quit life with ease whenever it shall please God to call you away. You may follow us content with what you have done, and in a full assurance of our happiness. But till then write me no more such terrible things; for we are already sufficiently miserable, nor need to have our sorrows aggravated. Our life here is but a languishing death; would you hasten it? Our present disgraces are sufficient to employ our thoughts continually, and shall we seek in the future new reasons for fear? How void of reason are men, said Seneca, to make distant evils present by reflections, and to take pains before death to lose all the joys of life.
When you have finished your course here below, you said that it is your desire that your body be borne to the House of the Paraclete, to the intent that being always before my eyes you may be ever present in my mind. Can you think that the traces you have drawn on my heart can ever be worn out, or that any length of time can obliterate the memory we hold here of your benefits? And what time shall I find for those prayers you speak of? Alas! I shall then be filled with other cares, for so heavy a misfortune would leave me no moment's quiet. Can my feeble reason resist such powerful assaults? When I am distracted and raving (if I dare say it) even against Heaven itself, I shall not soften it by my cries, but rather provoke it by my reproaches. How should I pray or how bear up against my grief? I should be more eager to follow you
[p. 63]
than to pay you the sad ceremonies of a funeral. It is for you, for Abelard, that I have resolved to live, and if you are ravished from me I can make no use of my miserable days. Alas! what lamentations should I make if Heaven, by a cruel pity, preserved me for that moment? When I but think of this last separation I feel all the pangs of death; what should I be then if I should see this dreadful hour? Forbear therefore to infuse into my mind such mournful thoughts, if not for love, at least for pity.
You desire me to give myself up to my duty, and to be wholly God's, to whom I am consecrated. How can I do that, when you frighten me with apprehensions that continually possess my mind both night and day? When an evil threatens us, and it is impossible to ward it off, why do we give up ourselves to the unprofitable fear of it, which is yet even more tormenting than the evil itself? What have I hope for after the loss of you? What can confine me to earth when death shall have taken away from me all that was dear on it? I have renounced without difficulty all the charms of life, preserving only my love, and the secret pleasure of thinking incessantly of you, and hearing that you live. And yet, alas! you do not live for me, and dare not flatter myself even with the hope that I shall ever see you again. This is the greatest of my afflictions.
Merciless Fortune! hadst thou not persecuted me enough? Thou dost not give me any respite; thou hast exhausted all thy vengeance upon me, and reserved thyself nothing whereby thou mayst appear terrible to others.
[p. 64]
Thou hast wearied thyself in tormenting me, and others have nothing to fear from thy anger. But what use to longer arm thyself against me? The wounds I have already received leave no room for others, unless thou desirest to kill me. Or dost thou fear amidst the numerous torments heaped on me, dost thou fear that such a final stroke would deliver me from all other ills? Therefore thou preservest me from death in order to make me die daily.
Dear Abelard, pity my despair! Was ever any being so miserable? The higher you raised me above other women, who envied me your love, the more sensible am I now of the loss of your heart. I was exalted to the top of happiness only that I might have the more terrible fall. Nothing could be compared to my pleasures, and now nothing can equal my misery. My joys once raised the envy of my rivals, my present wretchedness calls forth the compassion of all that see me. My Fortune has been always in extremes; she has loaded me with the greatest favours and then heaped me with the greatest afflictions; ingenious in tormenting me, she has made the memory of the joys I have lost an inexhaustible spring of tears. Love, which being possest was her most delightful gift, on being taken away is an untold sorrow. In short, her malice has entirely succeeded, and I find my present afflictions proportionately bitter as the transports which charmed me were sweet.
But what aggravates my sufferings yet more is, that we began to be miserable at a time when we seemed the least to deserve it. While we
[p. 65]
gave ourselves up to the enjoyment of a guilty love nothing opposed our pleasures; but scarcely had we retrenched our passion and taken refuge in matrimony, than the wrath of Heaven fell on us with all its weight. And how barbarous was your punishment! Ah! what right had a cruel Uncle over us? We were joined to each other even before the altar, and this should have protected us from the rage of our enemies. Besides, we were separated; you were busy with your lectures and instructed a learned audience in mysteries which the greatest geniuses before you could not penetrate; and I, in obedience to you, retired to a cloister. I there spent whole days in thinking of you, and sometimes meditating on holy lessons to which I endeavoured to apply myself. At this very juncture punishment fell upon us, and you who were least guilty became the object of the whole vengeance of a barbarous man. But why should I rave at Fulbert? I, wretched I, have ruined you, and have been the cause of all your misfortunes. How dangerous it is for a great man to suffer himself to be moved by our sex! He ought from his infancy to be inured to insensibility of heart against all our charms. 'Hearken, my son' (said formerly the wisest of men), attend and keep my instructions; if a beautiful woman by her looks endeavour to entice thee, permit not thyself to be overcome by a corrupt inclination; reject the poison she offers, and follow not the paths she directs. Her house is the gate of destruction and death. ' I have long examined things, and have found that death is less dangerous than beauty. It is the shipwreck
[p. 66]
of liberty, a fatal snare, from which it is impossible ever to get free.
