Discover those treasures of
learning
Heaven seems to have reserved for you; your enemies, struck with the splendour of your reasoning, will in the end do you justice.
The Letters of Abelard and Heloise
I must resist those fires which love kindles in a young heart.
Our sex is nothing but weakness, and I have the greater difficulty in defending myself because the enemy that attacks me pleases me; I doat on the danger which threatens; how then can I avoid yielding?
In the midst of these struggles I try at least to conceal my weakness from those you have entrusted
[p. 70]
to my care. All who are about me admire my virtue, but could their eyes penetrate, into my heart what would they not discover? My passions there are in rebellion; I preside over others but cannot rule myself. I have a false covering, and this seeming virtue is a real vice. Men judge me praiseworthy, but I am guilty before God; from His all-seeing eye nothing is hid, and He views through all their windings the secrets of the heart. I cannot escape His discovery. And yet it means great effort to me merely to maintain this appearance of virtue, so surely this troublesome hypocrisy is in some sort commendable. I give no scandal to the world which is so easy to take bad impressions; I do not shake the virtue of those feeble ones who are under my rule. With my heart full of the love of man, I teach them at least to love only God. Charmed with the pomp of worldly pleasures, I endeavour to show them that they are all vanity and deceit. I have just strength enough to conceal from them my longings, and I look upon that as a great effect of grace. If it is not enough to make me embrace virtue, 'tis enough to keep me from committing sin.
And yet it is in vain to try and separate these two things: they must be guilty who are not righteous, and they depart from virtue who delay to approach it. Besides, we ought to have no other motive than the love of God. Alas! what can I then hope for? I own to my confusion I fear more to offend a man than to provoke God, and I study less to please Him than to please you. Yes, it was your command only, and not a
[p. 71]
sincere vocation, which sent me into these cloisters; I sought to give you ease and not to sanctify myself. How unhappy am I! I tear myself from all that pleases me; I bury myself alive; I exercise myself with the most rigid fastings and all those severities the cruel laws impose on us; I feed myself with tears and sorrows; and notwithstanding this I merit nothing by my penance. My false piety has long deceived you as well as others; you have thought me at peace when I was more disturbed than ever. You persuaded yourself I was wholly devoted to my duty, yet I had no business but love. Under this mistake you desire my prayers--alas! I need yours! Do not presume upon my virtue and my care; I am wavering, fix me by your advice; I am feeble, sustain and guide me by your counsel.
What occasion had you to praise me? Praise is often hurtful for those on whom it is bestowed: a secret vanity springs up in the heart, blinds us, and conceals from us the wounds that are half healed. A seducer flatters us, and at the same time destroys us. A sincere friend disguises nothing from us, and far from passing a light hand over the wound, makes us feel it the more intensely by applying remedies. Why do you not deal after this manner with me? Will you be esteemed a base, dangerous flatterer? or if you chance to see anything commendable in me, have you no fear that vanity, which is so natural to all women, should quite efface it? But let us not judge of virtue by outward appearances, for then the reprobate as well as the elect may lay claim to it. An artful impostor may by his address gain
[p. 72]
more admiration than is given to the zeal of a saint.
The heart of man is a labyrinth whose windings are very difficult to discover. The praises you give me are the more dangerous because I love the person who bestows them. The more I desire to please you the readier am I to believe the merit you attribute to me. Ah! think rather how to nerve my weakness by wholesome remonstrances! Be rather fearful than confident of my salvation; say our virtue is founded upon weakness, and that they only will be crowned who have fought with the greatest difficulties. But I seek not the crown which is the reward of victory I am content if I can avoid danger. It is easier to keep out of the way than to win a battle. There are several degrees in glory, and I am not ambitious of the highest; I leave them to those of greater courage who have often been victorious. I seek not to conquer for fear I should be overcome; happiness enough for me to escape shipwreck and at last reach port. Heaven commands me to renounce my fatal passion for you, but oh! my heart will never be able to consent to it. Adieu.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 73]
LETTER V
Heloise to Abelard
DEAR ABELARD,--YOU expect, perhaps, that I should accuse you of negligence. You have not answered my last letter, and thanks to Heaven, in the condition I am now in it is a relief to me that you show so much insensibility for the passion which I betrayed. At last, Abelard, you have lost Heloise for ever. Notwithstanding all the oaths I made to think of nothing but you, and to be entertained by nothing but you, I have banished you from my thoughts, I have forgot you. Thou charming idea of a lover I once adored, thou wilt be no more my happiness! Dear image of Abelard! thou wilt no longer follow me, no longer shall I remember thee. O celebrity and merit of that man who, in spite of his enemies, is the wonder of the age! O enchanting pleasures to which Heloise resigned herself--you, you have been my tormentors! I confess my inconstancy, Abelard, without a blush; let my infidelity teach the world that there is no depending on the promises of women--we are all subject to change. This troubles you, Abelard; this news without surprises you; you never imagined Heloise could be inconstant. She was prejudiced by such a strong inclination towards you that you cannot conceive how Time could alter it. But be undeceived, I am going to disclose
[p. 74]
to you my falseness, though, instead of reproaching me, I persuade myself you will shed tears of joy. When I tell you what Rival hath ravished my heart from you, you will praise my inconstancy, and pray this Rival to fix it. By this you will know that 'tis God alone that takes Heloise from you. Yes, my dear Abelard, He gives my mind that tranquillity which a vivid remembrance of our misfortunes formerly forbade. Just Heaven! what other rival could take me from you? Could you imagine it possible for a mere human to blot you from my heart? Could you think me guilty of sacrificing the virtuous and learned Abelard to any other but God? No, I believe you have done me justice on this point. I doubt not you are eager to learn what means God used to accomplish so great an end? I will tell you, that you may wonder at the secret ways of Providence. Some few days after you sent me your last letter I fell dangerously ill; the physicians gave me over, and I expected certain death. Then it was that my passion, which always before seemed innocent, grew criminal in my eyes. My memory represented faithfully to me all the past actions of my life, and I confess to you pain for our love was the only pain I felt. Death, which till then I had only viewed from a distance, now presented itself to me as it appears to sinners. I began to dread the wrath of God now I was near experiencing it, and I repented that I had not better used the means of Grace. Those tender letters I wrote to you, those fond conversations I have had with you, give me as much pain now as they had formerly
[p. 75]
given pleasure. 'Ah, miserable Heloise! ' I said, 'if it is a crime to give oneself up to such transports, and if, after this life is ended, punishment certainly follows them, why didst thou not resist such dangerous temptations? Think on the tortures prepared for thee, consider with terror the store of torments, and recollect, at the same time, those pleasures which thy deluded soul thought so entrancing. Ah! dost thou not despair for having rioted in such false pleasures? ' In short, Abelard, imagine all the remorse of mind I suffered, and you will not be astonished at my change.
Solitude is insupportable to the uneasy mind; its troubles increase in the midst of silence, and retirement heightens them. Since I have been shut up in these walls I have done nothing but weep our misfortunes. This cloister has resounded with my cries, and, like a wretch condemned to eternal slavery, I have worn out my days with grief. Instead of fulfilling God's merciful design towards me I have offended against Him; I have looked upon this sacred refuge as a frightful prison, and have borne with unwillingness the yoke of the Lord. Instead of purifying myself with a life of penitence I have confirmed my condemnation. What a fatal mistake! But, Abelard, I have torn off the bandage which blinded me, and, if I dare rely upon my own feelings, I have now made myself worthy of your esteem, You are to me no more the loving Abelard who constantly sought private conversations with me by deceiving the vigilance of our observers. Our misfortunes gave
[p. 76]
you a horror of vice, and you instantly consecrated the rest of your days to virtue, and seemed to submit willingly to the necessity. I indeed, more tender than you, and more sensible to pleasure, bore misfortune with extreme impatience, and you have heard my exclaimings against your enemies. You have seen my resentment in my late letters; it was this, doubtless, which deprived me of the esteem of my Abelard. You were alarmed at my repinings, and, if the truth be told, despaired of my salvation. You could not foresee that Heloise would conquer so reigning a passion; but you were mistaken, Abelard, my weakness, when supported by grace, has not hindered me from winning a complete victory. Restore me, then, to your esteem; your own piety should solicit you to this.
But what secret trouble rises in my soul--what unthought-of emotion now rises to oppose the resolution I have formed to sigh no more for Abelard? Just Heaven! have I not triumphed over my love? Unhappy Heloise! as long as thou drawest a breath it is decreed thou must love Abelard. Weep, unfortunate wretch, for thou never hadst a more just occasion. I ought to die of grief; grace had overtaken me and I had promised to be faithful to it, but now am I perjured once more, and even grace is sacrificed to Abelard. This sacrilege fills up the measure of my iniquity. After this how can I hope that God will open to me the treasure of His mercy, for I have tired out His forgiveness. I began to offend Him from the first moment I saw Abelard; an unhappy sympathy engaged us both in a guilty
[p. 77]
love, and God raised us up an enemy to separate us. I lament the misfortune which lighted upon us and I adore the cause. Ah! I ought rather to regard this misfortune as the gift of Heaven, which disapproved of our engagement and parted us, and I ought to apply myself to extirpate my passion. How much better it were to forget entirely the object of it than to preserve a memory so fatal to my peace and salvation? Great God! shall Abelard possess my thoughts for ever? Can I never free myself from the chains of love? But perhaps I am unreasonably afraid; virtue directs all my acts and they are all subject to grace. Therefore fear not, Abelard; I have no longer those sentiments which being described in my letters have occasioned you so much trouble. I will no more endeavour, by the relation of those pleasures our passion gave us, to awaken any guilty fondness you may yet feel for me. I free you from all your oaths; forget the titles of lover and husband and keep only that of father. I expect no more from you than tender protestations and those letters so proper to feed the flame of love. I demand nothing of you but spiritual advice and wholesome discipline. The path of holiness, however thorny it be, will yet appear agreeable to me if I may but walk in your footsteps. You will always find me ready to follow you. I shall read with more pleasure the letters in which you shall describe the advantages of virtue than ever I did those in which you so artfully instilled the poison of passion. You cannot now be silent without a crime. When I was possessed with so violent a love, and pressed you so earnestly to write to me,
[p. 78]
how many letters did I send you before I could obtain one from you? You denied me in my misery the only comfort which was left me, because you thought it pernicious. You endeavoured by severities to force me to forget you, nor do I blame you; but now you have nothing to fear. This fortunate illness, with which Providence has chastised me for my good, has done what all human efforts and your cruelty in vain attempted. I see now the vanity of that happiness we had set our hearts upon, as if it were eternal. What fears, what distress have we not suffered for it!
No, Lord, there is no pleasure upon earth but that which virtue gives. The heart amidst all worldly delights feels a sting; it is uneasy and restless until fixed on Thee. What have I not suffered, Abelard, whilst I kept alive in my retirement those fires which ruined me in the world? I saw with hatred the walls that surrounded me; the hours seemed as long as years. I repented a thousand times that I had buried myself here. But since grace has opened my eyes all the scene is changed; solitude looks charming, and the peace of the place enters my very heart. In the satisfaction of doing my duty I feel a delight above all that riches, pomp or sensuality could afford. My quiet has indeed cost me dear, for I have bought it at the price of my love; I have offered a violent sacrifice I thought beyond my power. But if I have torn you from my heart, be not jealous; God, who ought always to have possessed it, reigns there in your stead. Be content with having a place in my mind which you shall never lose; I shall always take a secret
[p. 79]
pleasure in thinking of you, and esteem it a glory to obey those rules you shall give me.
This very moment I receive a letter from you; I will read it and answer it immediately. You shall see by my promptitude in writing to you that you are always dear to me.
You very obligingly reproach me for delay in writing you any news; my illness must excuse that. I omit no opportunities of giving you marks of my remembrance. I thank you for the uneasiness you say my silence caused you, and the kind fears you express concerning my health. Yours, you tell me, is but weakly, and you thought lately you should have died. With what indifference, cruel man, do you tell me a thing so certain to afflict me? I told you in my former letter how unhappy I should be if you died, and if you love me you will moderate the rigours of your austere life. I represented to you the occasion I had for your advice, and consequently the reason there was you should take care of yourself;--but I will not tire you with repetitions. You desire us not to forget you in our prayers: ah! dear Abelard, you may depend upon the zeal of this society; it is devoted to you and you cannot justly fear its forgetfulness. You are our Father, and we are your children; you are our guide, and we resign ourselves to your direction with full assurance in your piety. You command; we obey; we faithfully execute what you have prudently ordered. We impose no penance on ourselves but what you recommend, lest we should rather follow an indiscreet zeal than solid virtue. In a word, nothing
[p. 80]
is thought right but what has Abelard's approbation. You tell me one thing that perplexes me that you have heard that some of our Sisters are bad examples, and that they are generally not strict enough. Ought this to seem strange to you who know how monasteries are filled nowadays? Do fathers consult the inclination of their children when they settle them? Are not interest and policy their only rules? This is the reason that monasteries are often filled with those who are a scandal to them. But I conjure you to tell me what are the irregularities you have heard of, and to show me the proper remedy for them. I have not yet observed any looseness: when I have I will take due care. I walk my rounds every night and make those I catch abroad return to their chambers; for I remember all the adventures that happened in the monasteries near Paris.
You end your letter with a general deploring of your unhappiness and wish for death to end a weary life. Is it possible so great a genius as you cannot rise above your misfortunes? What would the world say should they read the letters you send me? Would they consider the noble motive of your retirement or not rather think you had shut yourself up merely to lament your woes? What would your young students say, who come so far to hear you and prefer your severe lectures to the ease of a worldly life, if they should discover you secretly a slave to your passions and the victim of those weaknesses from which your rule secures them? This Abelard they so much admire, this great leader, would lose his fame and become the sport of his pupils.
[p. 81]
If these reasons are not sufficient to give you constancy in your misfortune, cast your eyes upon me, and admire the resolution with which I shut myself up at your request. I was young when we separated, and (if I dare believe what you were always telling me) worthy of any man's affections. If I had loved nothing in Abelard but sensual pleasure, other men might have comforted me upon my loss of him. You know what I have done, excuse me therefore from repeating it; think of those assurances I gave you of loving you still with the utmost tenderness. I dried your tears with kisses, and because you were less powerful I became less reserved. Ah! if you had loved with delicacy, the oaths I made, the transports I indulged, the caresses I gave, would surely have comforted you. Had you seen me grow by degrees indifferent to you, you might have had reason to despair, but you never received greater tokens of my affection than after you felt misfortune.
Let me see no more in your letters, dear Abelard, such murmurs against Fate; you are not the only one who has felt her blows and you ought to forget her outrages. What a shame it is that a philosopher cannot accept what might befall any man. Govern yourself by my example; I was born with violent passions, I daily strive with tender emotions, and glory in triumphing and subjecting them to reason. Must a weak mind fortify one that is so much superior? But I am carried away. Is it thus I write to nay dear Abelard? He who practises all those virtues he preaches? If you complain of Fortune,
[p. 82]
it is not so much that you feel her strokes as that you try to show your enemies how much to blame they are in attempting to hurt you. Leave them, Abelard, to exhaust their malice, and continue to charm your auditors.
Discover those treasures of learning Heaven seems to have reserved for you; your enemies, struck with the splendour of your reasoning, will in the end do you justice. How happy should I be could I see all the world as entirely persuaded of your probity as I am. Your learning is allowed by all; your greatest adversaries confess you are ignorant of nothing the mind of man is capable of knowing.
My dear Husband (for the last time I use that title! ), shall I never see you again? Shall I never have the pleasure of embracing you before death? What dost thou say, wretched Heloise? Dost thou know what thou desirest? Couldst thou behold those brilliant eyes without recalling the tender glances which have been so fatal to thee? Couldst thou see that majestic air of Abelard without being jealous of everyone who beholds so attractive a man? That mouth cannot be looked upon without desire; in short, no woman can view the person of Abelard without danger. Ask no more therefore to see Abelard; if the memory of him has caused thee so much trouble, Heloise, what would not his presence do? What desires will it not excite in thy soul? How will it be possible to keep thy reason at the sight of so lovable a man?
I will own to you what makes the greatest pleasure in my retirement; after having passed the day in thinking of you, full of the repressed
[p. 83]
idea, I give myself up at night to sleep. Then it is that Heloise, who dares not think of you by day, resigns herself with pleasure to see and hear you. How my eyes gloat over you! Sometimes you tell me stories of your secret troubles, and create in me a felt sorrow; sometimes the rage of our enemies is forgotten and you press me to you and I yield to you, and our souls, animated with the same passion, are sensible of the same pleasures. But O! delightful dreams and tender illusions, how soon do you vanish away! I awake and open my eyes to find no Abelard: I stretch out my arms to embrace him and he is not there; I cry, and he hears me not. What a fool I am to tell my dreams to you who are insensible to these pleasures. But do you, Abelard, never see Heloise in your sleep? How does she appear to you? Do you entertain her with the same tender language as formerly, and are you glad or sorry when you awake? Pardon me, Abelard, pardon a mistaken lover. I must no longer expect from you that vivacity which once marked your every action; no more must I require from you the correspondence of desires. We have bound ourselves to severe austerities and must follow them at all costs. Let us think of our duties and our rules, and make good use of that necessity which keeps us separate. You, Abelard, will happily finish your course; your desires and ambitions will be no obstacle to your salvation. But Heloise must weep, she must lament for ever without being certain whether all her tears will avail for her salvation.
I had liked to have ended my letter without
[p. 84]
telling you what happened here a few days ago. A young nun, who had been forced to enter the convent without a vocation therefor, is by a stratagem I know nothing of escaped and fled to England with a gentleman. I have ordered all the house to conceal the matter. Ah, Abelard! if you were near us these things would not happen, for all the Sisters, charmed with seeing and hearing you, would think of nothing but practising your rules and directions. The young nun had never formed so criminal a design as that of breaking her vows had you been at our head to exhort us to live in holiness. If your eyes were witnesses of our actions they would be innocent. When we slipped you should lift us up and establish us by your counsels; we should march with sure steps in the rough path of virtue. I begin to perceive, Abelard, that I take too much pleasure in writing to you; I ought to burn this letter. It shows that I still feel a deep passion for you, though at the beginning I tried to persuade you to the contrary. I am sensible of waves both of grace and passion, and by turns yield to each. Have pity, Abelard, on the condition to which you have brought me, and make in some measure my last days as peaceful as my first have been uneasy and disturbed.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 85]
LETTER VI
Abelard to Heloise
WRITE no more to me, Heloise, write no more to me; 'tis time to end communications which make our penances of nought avail. We retired from the world to purify ourselves, and, by a conduct directly contrary to Christian morality, we became odious to Jesus Christ. Let us no more deceive ourselves with remembrance of our past pleasures; we but make our lives troubled and spoil the sweets of solitude. Let us make good use of our austerities and no longer preserve the memories of our crimes amongst the severities of penance. Let a mortification of body and mind, a strict fasting, continual solitude, profound and holy meditations, and a sincere love of God succeed our former irregularities.
Let us try to carry religious perfection to its farthest point. It is beautiful to find Christian minds so disengaged from earth, from the creatures and themselves, that they seem to act independently of those bodies they are joined to, and to use them as their slaves. We can never raise ourselves to too great heights when God is our object. Be our efforts ever so great they will always come short of attaining that exalted Divinity which even our apprehension cannot reach. Let us act for God's glory independent of the creatures or ourselves, paying no regard to
[p. 86]
our own desires or the opinions of others. Were we in this temper of mind, Heloise, I would willingly make my abode at the Paraclete, and by my earnest care for the house I have founded draw a thousand blessings on it. I would instruct it by my words and animate it by my example: I would watch over the lives of my Sisters, and would command nothing but what I myself would perform: I would direct you to pray, meditate, labour, and keep vows of silence; and I would myself pray, labour, meditate, and be silent.
And when I spoke it should be to lift you up when you should fall, to strengthen you in your weaknesses, to enlighten you in that darkness and obscurity which might at any time surprise you. I would comfort you under the severities used by persons of great virtue: I would moderate the vivacity of your zeal and piety and give your virtue an even temperament: I would point out those duties you ought to perform, and satisfy those doubts which through the weakness of your reason might arise. I would be your master and father, and by a marvellous talent I would become lively or slow, gentle or severe, according to the different characters of those I should guide in the painful path to Christian perfection.
But whither does my vain imagination carry me! Ah, Heloise, how far are we from such a happy temper? Your heart still burns with that fatal fire you cannot extinguish, and mine is full of trouble and unrest. Think not, Heloise, that I here enjoy a perfect peace; I will for the last time open my heart to you;--I am not yet disengaged from you, and though I fight against my
[p. 87]
excessive tenderness for you, in spite of all my endeavours I remain but too sensible of your sorrows and long to share in them. Your letters have indeed moved me; I could not read with indifference characters written by that dear hand! I sigh and weep, and all my reason is scarce sufficient to conceal my weakness from my pupils. This, unhappy Heloise, is the miserable condition of Abelard. The world, which is generally wrong in its notions, thinks I am at peace, and imagining that I loved you only for the gratification of the senses, have now forgot you. What a mistake is this! People indeed were not wrong in saying that when we separated it was shame and grief that made me abandon the world. It was not, as you know, a sincere repentance for having offended God which inspired me with a design for retiring. However, I consider our misfortunes as a secret design of Providence to punish our sins; and only look upon Fulbert as the instrument of divine vengeance. Grace drew me into an asylum where I might yet have remained if the rage of my enemies would have permitted; I have endured all their persecutions, not doubting that God Himself raised them up in order to purify me.
When He saw me perfectly obedient to His Holy Will, He permitted that I should justify my doctrine; I made its purity public, and showed in the end that my faith was not only orthodox, but also perfectly clear from all suspicion of novelty.
I should be happy if I had none to fear but my enemies, and no other hindrance to my salvation but their calumny. But, Heloise, you
[p. 88]
make me tremble, your letters declare to me that you are enslaved to human love, and yet, if you cannot conquer it, you cannot be saved; and what part would you have me play in this trial? Would you have me stifle the inspirations of the Holy Ghost? Shall I, to soothe you, dry up those tears which the Evil Spirit makes you shed--shall this be the fruit of my meditations? No, let us be more firm in our resolutions; we have not retired save to lament our sins and to gain heaven; let us then resign ourselves to God with all our heart.
I know everything is difficult in the beginning; but it is glorious to courageously start a great action, and glory increases proportionately as the difficulties are more considerable. We ought on this account to surmount bravely all obstacles which might hinder us in the practice of Christian virtue. In a monastery men are proved as gold in a furnace. No one can continue long there unless he bear worthily the yoke of the Lord.
Attempt to break those shameful chains which bind you to the flesh, and if by the assistance of grace you are so happy as to accomplish this, I entreat you to think of me in your prayers. Endeavour with all your strength to be the pattern of a perfect Christian; it is difficult, I confess, but not impossible; and I expect this beautiful triumph from your teachable disposition. If your first efforts prove weak do not give way to despair, for that would be cowardice; besides, I would have you know that you must necessarily take great pains, for you strive to conquer a terrible enemy, to extinguish a raging fire, to reduce
[p. 89]
to subjection your dearest affections. You have to fight against your own desires, so be not pressed down with the weight of your corrupt nature. You have to do with a cunning adversary who will use all means to seduce you; be always upon your guard. While we live we are exposed to temptations; this made a great saint say, 'The life of man is one long temptation': the devil, who never sleeps, walks continually around us in order to surprise us on some unguarded side, and enters into our soul in order to destroy it.
However perfect anyone may be, yet he may fall into temptations, and perhaps into such as may be useful. Nor is it wonderful that man should never be exempt from them, because he always hath in himself their source; scarce are we delivered from one temptation when another attacks us. Such is the lot of the posterity of Adam, that they should always have something to suffer, because they have forfeited their primitive happiness. We vainly flatter ourselves that we shall conquer temptations by flying; if we join not patience and humility we shall torment ourselves to no purpose. We shall more certainly compass our end by imploring God's assistance than by using any means of our own.
Be constant, Heloise, and trust in God; then you shall fall into few temptations: when they come stifle them at their birth--let them not take root in your heart. 'Apply remedies to a disease,' said an ancient, 'at the beginning, for when it hath gained strength medicines are of no avail': temptations have their degrees, they are at first mere thoughts and do not appear dangerous;
[p. 90]
the imagination receives them without any fears; the pleasure grows; we dwell upon it, and at last we yield to it.
Do you now, Heloise, applaud my design of making you walk in the steps of the saints? Do my words give you any relish for penitence? Have you not remorse for your wanderings, and do you not wish you could, like Magdalen, wash our Saviour's feet with your tears? If you have not yet these ardent aspirations, pray that you may be inspired by them. I shall never cease to recommend you in my prayers and to beseech God to assist you in your design of dying holily. You have quitted the world, and what object was worthy to detain you there? Lift up your eyes always to Him to whom the rest of your days are consecrated. Life upon this earth is misery; the very necessities to which our bodies are subject here are matters of affliction to a saint. 'Lord,' said the royal prophet, 'deliver me from my necessities. ' Many are wretched who do not know they are; and yet they are more wretched who know their misery and yet cannot hate the corruption of the age. What fools are men to engage themselves to earthly things! They will be undeceived one day, and will know too late how much they have been to blame in loving such false good. Truly pious persons are not thus mistaken; they are freed from all sensual pleasures and raise their desires to Heaven.
Begin, Heloise; put your design into action without delay; you have yet time enough to work out your salvation. Love Christ, and despise yourself for His sake; He will possess your heart
[p. 91]
and be the sole object of your sighs and tears; seek for no comfort but in Him. If you do not free yourself from me, you will fall with me; but if you leave me and cleave to Him, you will be steadfast and safe. If you force the Lord to forsake you, you will fall into trouble; but if you are faithful to Him you shall find joy. Magdalen wept, thinking that Jesus had forsaken her, but Martha said, 'See, the Lord calls you. ' Be diligent in your duty, obey faithfully the calls of grace, and Jesus will be with you. Attend, Heloise, to some instructions I have to give you: you are at the head of a society, and you know there is a difference between those who lead a private life and those who are charged with the conduct of others: the first need only labour for their own sanctification, and in their round of duties are not obliged to practise all the virtues in such an apparent manner: but those who have the charge of others entrusted to them ought by their example to encourage their followers to do all the good of which they are capable. I beseech you to remember this truth, and so to follow it that your whole life may be a perfect model of that of a religious recluse.
God heartily desires our salvation, and has made all the means of it easy to us. In the Old Testament He has written in the tables of law what He requires of us, that we might not be bewildered in seeking after His will. In the New Testament He has written the law of grace to the intent that it might ever be present in our hearts; so, knowing the weakness and incapacity of our nature, He has given us grace to perform His will. And, as if
[p. 92]
this were not enough, He has raised up at all times, in all states of the Church, men who by their exemplary life can excite others to their duty. To effect this He has chosen persons of every age, sex and condition. Strive now to unite in yourself all the virtues of these different examples. Have the purity of virgins, the austerity of anchorites, the zeal of pastors and bishops, and the constancy of martyrs. Be exact in the course of your whole life to fulfil the duties of a holy and enlightened superior, and then death, which is commonly considered as terrible, will appear agree- able to you.
'The death of His saints,' says the prophet, 'is precious in the sight of the Lord. ' Nor is it difficult to discover why their death should have this advantage over that of sinners. I have remarked three things which might have given the prophet an occasion of speaking thus:--First, their resignation to the will of God; second, the continuation of their good works; and lastly, the triumph they gain over the devil.
A saint who has accustomed himself to submit to the will of God yields to death without reluctance. He waits with joy (says Dr. Gregory) for the Judge who is to reward him; he fears not to quit this miserable mortal life in order to begin an immortal happy one. It is not so with the sinner, says the same Father; he fears, and with reason, he trembles at the approach of the least sickness; death is terrible to him because he dreads the presence of the offended Judge; and having so often abused the means of grace he sees no way to avoid the punishment of his sins.
[p. 93]
The saints have also this advantage over sinners, that having become familiar with works of piety of during their life they exercise them without trouble, and having gained new strength against the devil every time they overcame him, they will find themselves in a condition at the hour of death to obtain that victory on which depends all eternity, and the blessed union of their souls with their Creator.
I hope, Heloise, that after having deplored the irregularities of your past life, you will 'die the death of the righteous. ' Ah, how few there are who make this end! And why? It is because there are so few who love the Cross of Christ. Everyone wishes to be saved, but few will use those means which religion prescribes. Yet can we be saved by nothing but the Cross: why then refuse to bear it? Hath not our Saviour bore it before us, and died for us, to the end that we might also bear it and desire to die also? All the saints have suffered affliction, and our Saviour himself did not pass one hour of His life without some sorrow. Hope not therefore to be exempt from suffering: the Cross, Heloise, is always at hand, take care that you do not receive it with regret, for by so doing you will make it more heavy and you will he oppressed by it to no profit. On the contrary, if you bear it with willing courage, all your sufferings will create in you a holy confidence whereby you will find comfort in God. Hear our Saviour who says, 'My child, renounce yourself, take up your Cross and follow Me. Oh, Heloise, do you doubt? Is not your soul ravished at so saving a command? Are you insensible to
[p. 94]
words so full of kindness? Beware, Heloise, of refusing a Husband who demands you, and who is more to be feared than any earthly lover. Provoked at your contempt and ingratitude, He will turn His love into anger and make you feel His vengeance. How will you sustain His presence when you shall stand before His tribunal? He will reproach you for having despised His grace, He will represent to you His sufferings for you. What answer can you make? He will then be implacable: He will say to you, 'Go, proud creature, and dwell in everlasting flames. I separated you from the world to purify you in solitude and you did not second my design. I endeavoured to save you and you wilfully destroyed yourself; go, wretch, and take the portion of the reprobates. '
Oh, Heloise, prevent these terrible words, and avoid, by a holy life, the punishment prepared for sinners. I dare not give you a description of those dreadful torments which are the consequences of a career of guilt. I am filled with horror when they offer themselves to my imagination. And yet, Heloise, I can conceive nothing which can reach the tortures of the damned; the fire which we see upon this earth is but the shadow of that which burns them; and without enumerating their endless pains, the loss of God which they feel increases all their torments. Can anyone sin who is persuaded of this? My God! can we dare to offend Thee? Though the riches of Thy mercy could not engage us to love Thee, the dread of being thrown into such an abyss of misery should restrain us from doing anything which might displease Thee.
[p. 95]
I question not, Heloise, but you will hereafter apply yourself in good earnest to the business of your salvation; this ought to be your whole concern. Banish me, therefore, for ever from your heart--it is the best advice I can give you, for the remembrance of a person we have loved guiltily cannot but be hurtful, whatever advances we may have made in the way of virtue. When you have extirpated your unhappy inclination towards me, the practice of every virtue will become easy; and when at last your life is conformable to that of Christ, death will be desirable to you. Your soul will joyfully leave this body, and direct its flight to heaven. Then you will appear with confidence before your Saviour; you will not read your reprobation written in the judgment book, but you will hear your Saviour say, Come, partake of My glory, and enjoy the eternal reward I have appointed for those virtues you have practised.
Farewell, Heloise, this is the last advice of your dear Abelard; for the last time let me persuade you to follow the rules of the Gospel. Heaven grant that your heart, once so sensible of my love, may now yield to be directed by my zeal. May the idea of your loving Abelard, always present to your mind, be now changed into the image of Abelard truly penitent; and may you shed as many tears for your salvation as you have done for our misfortunes.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 96]
[This 'Epistle' was published by Alexander Pope in 1717, and is given here because through it alone has the tragedy of the unfortunate lovers been so far known to the mass of the English public. The 'Epistle' is marvellously exact in its rendering of many of the phrases of Heloise, and is an apt example of how rhyming couplets can turn into trite commonplaces the most marvellous expressions of human passion that literature contains. ]
[p. 97]
APPENDIX
POPE'S 'ELOISA TO ABELARD'
IN these deep solitudes and awful cells,
Where heav'nly-pensive contemplation dwells,
And ever-musing melancholy reigns;
What means this tumult in a Vestal's veins?
Why rove my thoughts beyond this last retreat?
Why feels my heart its long-forgotten heat?
Yet, yet I love! --From Abelard it came,
And Eloisa yet must kiss the name.
Dear fatal name! rest ever unrevealed,
Nor pass these lips in holy silence sealed:
Hide it, my heart, within that close disguise,
Where mix'd with God's, his lov'd Idea lies:
O write it not my hand--the name appears
Already written--wash it out, my tears!
In vain lost Eloisa weeps and prays.
Her heart still dictates, and her hand obeys.
Relentless walls! whose darksome round contains
Repentant sighs, and voluntary pains;
Ye rugged rock! which holy knees have worn;
Ye grots and caverns shagg'd with horrid thorn!
Shrines!
In the midst of these struggles I try at least to conceal my weakness from those you have entrusted
[p. 70]
to my care. All who are about me admire my virtue, but could their eyes penetrate, into my heart what would they not discover? My passions there are in rebellion; I preside over others but cannot rule myself. I have a false covering, and this seeming virtue is a real vice. Men judge me praiseworthy, but I am guilty before God; from His all-seeing eye nothing is hid, and He views through all their windings the secrets of the heart. I cannot escape His discovery. And yet it means great effort to me merely to maintain this appearance of virtue, so surely this troublesome hypocrisy is in some sort commendable. I give no scandal to the world which is so easy to take bad impressions; I do not shake the virtue of those feeble ones who are under my rule. With my heart full of the love of man, I teach them at least to love only God. Charmed with the pomp of worldly pleasures, I endeavour to show them that they are all vanity and deceit. I have just strength enough to conceal from them my longings, and I look upon that as a great effect of grace. If it is not enough to make me embrace virtue, 'tis enough to keep me from committing sin.
And yet it is in vain to try and separate these two things: they must be guilty who are not righteous, and they depart from virtue who delay to approach it. Besides, we ought to have no other motive than the love of God. Alas! what can I then hope for? I own to my confusion I fear more to offend a man than to provoke God, and I study less to please Him than to please you. Yes, it was your command only, and not a
[p. 71]
sincere vocation, which sent me into these cloisters; I sought to give you ease and not to sanctify myself. How unhappy am I! I tear myself from all that pleases me; I bury myself alive; I exercise myself with the most rigid fastings and all those severities the cruel laws impose on us; I feed myself with tears and sorrows; and notwithstanding this I merit nothing by my penance. My false piety has long deceived you as well as others; you have thought me at peace when I was more disturbed than ever. You persuaded yourself I was wholly devoted to my duty, yet I had no business but love. Under this mistake you desire my prayers--alas! I need yours! Do not presume upon my virtue and my care; I am wavering, fix me by your advice; I am feeble, sustain and guide me by your counsel.
What occasion had you to praise me? Praise is often hurtful for those on whom it is bestowed: a secret vanity springs up in the heart, blinds us, and conceals from us the wounds that are half healed. A seducer flatters us, and at the same time destroys us. A sincere friend disguises nothing from us, and far from passing a light hand over the wound, makes us feel it the more intensely by applying remedies. Why do you not deal after this manner with me? Will you be esteemed a base, dangerous flatterer? or if you chance to see anything commendable in me, have you no fear that vanity, which is so natural to all women, should quite efface it? But let us not judge of virtue by outward appearances, for then the reprobate as well as the elect may lay claim to it. An artful impostor may by his address gain
[p. 72]
more admiration than is given to the zeal of a saint.
The heart of man is a labyrinth whose windings are very difficult to discover. The praises you give me are the more dangerous because I love the person who bestows them. The more I desire to please you the readier am I to believe the merit you attribute to me. Ah! think rather how to nerve my weakness by wholesome remonstrances! Be rather fearful than confident of my salvation; say our virtue is founded upon weakness, and that they only will be crowned who have fought with the greatest difficulties. But I seek not the crown which is the reward of victory I am content if I can avoid danger. It is easier to keep out of the way than to win a battle. There are several degrees in glory, and I am not ambitious of the highest; I leave them to those of greater courage who have often been victorious. I seek not to conquer for fear I should be overcome; happiness enough for me to escape shipwreck and at last reach port. Heaven commands me to renounce my fatal passion for you, but oh! my heart will never be able to consent to it. Adieu.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 73]
LETTER V
Heloise to Abelard
DEAR ABELARD,--YOU expect, perhaps, that I should accuse you of negligence. You have not answered my last letter, and thanks to Heaven, in the condition I am now in it is a relief to me that you show so much insensibility for the passion which I betrayed. At last, Abelard, you have lost Heloise for ever. Notwithstanding all the oaths I made to think of nothing but you, and to be entertained by nothing but you, I have banished you from my thoughts, I have forgot you. Thou charming idea of a lover I once adored, thou wilt be no more my happiness! Dear image of Abelard! thou wilt no longer follow me, no longer shall I remember thee. O celebrity and merit of that man who, in spite of his enemies, is the wonder of the age! O enchanting pleasures to which Heloise resigned herself--you, you have been my tormentors! I confess my inconstancy, Abelard, without a blush; let my infidelity teach the world that there is no depending on the promises of women--we are all subject to change. This troubles you, Abelard; this news without surprises you; you never imagined Heloise could be inconstant. She was prejudiced by such a strong inclination towards you that you cannot conceive how Time could alter it. But be undeceived, I am going to disclose
[p. 74]
to you my falseness, though, instead of reproaching me, I persuade myself you will shed tears of joy. When I tell you what Rival hath ravished my heart from you, you will praise my inconstancy, and pray this Rival to fix it. By this you will know that 'tis God alone that takes Heloise from you. Yes, my dear Abelard, He gives my mind that tranquillity which a vivid remembrance of our misfortunes formerly forbade. Just Heaven! what other rival could take me from you? Could you imagine it possible for a mere human to blot you from my heart? Could you think me guilty of sacrificing the virtuous and learned Abelard to any other but God? No, I believe you have done me justice on this point. I doubt not you are eager to learn what means God used to accomplish so great an end? I will tell you, that you may wonder at the secret ways of Providence. Some few days after you sent me your last letter I fell dangerously ill; the physicians gave me over, and I expected certain death. Then it was that my passion, which always before seemed innocent, grew criminal in my eyes. My memory represented faithfully to me all the past actions of my life, and I confess to you pain for our love was the only pain I felt. Death, which till then I had only viewed from a distance, now presented itself to me as it appears to sinners. I began to dread the wrath of God now I was near experiencing it, and I repented that I had not better used the means of Grace. Those tender letters I wrote to you, those fond conversations I have had with you, give me as much pain now as they had formerly
[p. 75]
given pleasure. 'Ah, miserable Heloise! ' I said, 'if it is a crime to give oneself up to such transports, and if, after this life is ended, punishment certainly follows them, why didst thou not resist such dangerous temptations? Think on the tortures prepared for thee, consider with terror the store of torments, and recollect, at the same time, those pleasures which thy deluded soul thought so entrancing. Ah! dost thou not despair for having rioted in such false pleasures? ' In short, Abelard, imagine all the remorse of mind I suffered, and you will not be astonished at my change.
Solitude is insupportable to the uneasy mind; its troubles increase in the midst of silence, and retirement heightens them. Since I have been shut up in these walls I have done nothing but weep our misfortunes. This cloister has resounded with my cries, and, like a wretch condemned to eternal slavery, I have worn out my days with grief. Instead of fulfilling God's merciful design towards me I have offended against Him; I have looked upon this sacred refuge as a frightful prison, and have borne with unwillingness the yoke of the Lord. Instead of purifying myself with a life of penitence I have confirmed my condemnation. What a fatal mistake! But, Abelard, I have torn off the bandage which blinded me, and, if I dare rely upon my own feelings, I have now made myself worthy of your esteem, You are to me no more the loving Abelard who constantly sought private conversations with me by deceiving the vigilance of our observers. Our misfortunes gave
[p. 76]
you a horror of vice, and you instantly consecrated the rest of your days to virtue, and seemed to submit willingly to the necessity. I indeed, more tender than you, and more sensible to pleasure, bore misfortune with extreme impatience, and you have heard my exclaimings against your enemies. You have seen my resentment in my late letters; it was this, doubtless, which deprived me of the esteem of my Abelard. You were alarmed at my repinings, and, if the truth be told, despaired of my salvation. You could not foresee that Heloise would conquer so reigning a passion; but you were mistaken, Abelard, my weakness, when supported by grace, has not hindered me from winning a complete victory. Restore me, then, to your esteem; your own piety should solicit you to this.
But what secret trouble rises in my soul--what unthought-of emotion now rises to oppose the resolution I have formed to sigh no more for Abelard? Just Heaven! have I not triumphed over my love? Unhappy Heloise! as long as thou drawest a breath it is decreed thou must love Abelard. Weep, unfortunate wretch, for thou never hadst a more just occasion. I ought to die of grief; grace had overtaken me and I had promised to be faithful to it, but now am I perjured once more, and even grace is sacrificed to Abelard. This sacrilege fills up the measure of my iniquity. After this how can I hope that God will open to me the treasure of His mercy, for I have tired out His forgiveness. I began to offend Him from the first moment I saw Abelard; an unhappy sympathy engaged us both in a guilty
[p. 77]
love, and God raised us up an enemy to separate us. I lament the misfortune which lighted upon us and I adore the cause. Ah! I ought rather to regard this misfortune as the gift of Heaven, which disapproved of our engagement and parted us, and I ought to apply myself to extirpate my passion. How much better it were to forget entirely the object of it than to preserve a memory so fatal to my peace and salvation? Great God! shall Abelard possess my thoughts for ever? Can I never free myself from the chains of love? But perhaps I am unreasonably afraid; virtue directs all my acts and they are all subject to grace. Therefore fear not, Abelard; I have no longer those sentiments which being described in my letters have occasioned you so much trouble. I will no more endeavour, by the relation of those pleasures our passion gave us, to awaken any guilty fondness you may yet feel for me. I free you from all your oaths; forget the titles of lover and husband and keep only that of father. I expect no more from you than tender protestations and those letters so proper to feed the flame of love. I demand nothing of you but spiritual advice and wholesome discipline. The path of holiness, however thorny it be, will yet appear agreeable to me if I may but walk in your footsteps. You will always find me ready to follow you. I shall read with more pleasure the letters in which you shall describe the advantages of virtue than ever I did those in which you so artfully instilled the poison of passion. You cannot now be silent without a crime. When I was possessed with so violent a love, and pressed you so earnestly to write to me,
[p. 78]
how many letters did I send you before I could obtain one from you? You denied me in my misery the only comfort which was left me, because you thought it pernicious. You endeavoured by severities to force me to forget you, nor do I blame you; but now you have nothing to fear. This fortunate illness, with which Providence has chastised me for my good, has done what all human efforts and your cruelty in vain attempted. I see now the vanity of that happiness we had set our hearts upon, as if it were eternal. What fears, what distress have we not suffered for it!
No, Lord, there is no pleasure upon earth but that which virtue gives. The heart amidst all worldly delights feels a sting; it is uneasy and restless until fixed on Thee. What have I not suffered, Abelard, whilst I kept alive in my retirement those fires which ruined me in the world? I saw with hatred the walls that surrounded me; the hours seemed as long as years. I repented a thousand times that I had buried myself here. But since grace has opened my eyes all the scene is changed; solitude looks charming, and the peace of the place enters my very heart. In the satisfaction of doing my duty I feel a delight above all that riches, pomp or sensuality could afford. My quiet has indeed cost me dear, for I have bought it at the price of my love; I have offered a violent sacrifice I thought beyond my power. But if I have torn you from my heart, be not jealous; God, who ought always to have possessed it, reigns there in your stead. Be content with having a place in my mind which you shall never lose; I shall always take a secret
[p. 79]
pleasure in thinking of you, and esteem it a glory to obey those rules you shall give me.
This very moment I receive a letter from you; I will read it and answer it immediately. You shall see by my promptitude in writing to you that you are always dear to me.
You very obligingly reproach me for delay in writing you any news; my illness must excuse that. I omit no opportunities of giving you marks of my remembrance. I thank you for the uneasiness you say my silence caused you, and the kind fears you express concerning my health. Yours, you tell me, is but weakly, and you thought lately you should have died. With what indifference, cruel man, do you tell me a thing so certain to afflict me? I told you in my former letter how unhappy I should be if you died, and if you love me you will moderate the rigours of your austere life. I represented to you the occasion I had for your advice, and consequently the reason there was you should take care of yourself;--but I will not tire you with repetitions. You desire us not to forget you in our prayers: ah! dear Abelard, you may depend upon the zeal of this society; it is devoted to you and you cannot justly fear its forgetfulness. You are our Father, and we are your children; you are our guide, and we resign ourselves to your direction with full assurance in your piety. You command; we obey; we faithfully execute what you have prudently ordered. We impose no penance on ourselves but what you recommend, lest we should rather follow an indiscreet zeal than solid virtue. In a word, nothing
[p. 80]
is thought right but what has Abelard's approbation. You tell me one thing that perplexes me that you have heard that some of our Sisters are bad examples, and that they are generally not strict enough. Ought this to seem strange to you who know how monasteries are filled nowadays? Do fathers consult the inclination of their children when they settle them? Are not interest and policy their only rules? This is the reason that monasteries are often filled with those who are a scandal to them. But I conjure you to tell me what are the irregularities you have heard of, and to show me the proper remedy for them. I have not yet observed any looseness: when I have I will take due care. I walk my rounds every night and make those I catch abroad return to their chambers; for I remember all the adventures that happened in the monasteries near Paris.
You end your letter with a general deploring of your unhappiness and wish for death to end a weary life. Is it possible so great a genius as you cannot rise above your misfortunes? What would the world say should they read the letters you send me? Would they consider the noble motive of your retirement or not rather think you had shut yourself up merely to lament your woes? What would your young students say, who come so far to hear you and prefer your severe lectures to the ease of a worldly life, if they should discover you secretly a slave to your passions and the victim of those weaknesses from which your rule secures them? This Abelard they so much admire, this great leader, would lose his fame and become the sport of his pupils.
[p. 81]
If these reasons are not sufficient to give you constancy in your misfortune, cast your eyes upon me, and admire the resolution with which I shut myself up at your request. I was young when we separated, and (if I dare believe what you were always telling me) worthy of any man's affections. If I had loved nothing in Abelard but sensual pleasure, other men might have comforted me upon my loss of him. You know what I have done, excuse me therefore from repeating it; think of those assurances I gave you of loving you still with the utmost tenderness. I dried your tears with kisses, and because you were less powerful I became less reserved. Ah! if you had loved with delicacy, the oaths I made, the transports I indulged, the caresses I gave, would surely have comforted you. Had you seen me grow by degrees indifferent to you, you might have had reason to despair, but you never received greater tokens of my affection than after you felt misfortune.
Let me see no more in your letters, dear Abelard, such murmurs against Fate; you are not the only one who has felt her blows and you ought to forget her outrages. What a shame it is that a philosopher cannot accept what might befall any man. Govern yourself by my example; I was born with violent passions, I daily strive with tender emotions, and glory in triumphing and subjecting them to reason. Must a weak mind fortify one that is so much superior? But I am carried away. Is it thus I write to nay dear Abelard? He who practises all those virtues he preaches? If you complain of Fortune,
[p. 82]
it is not so much that you feel her strokes as that you try to show your enemies how much to blame they are in attempting to hurt you. Leave them, Abelard, to exhaust their malice, and continue to charm your auditors.
Discover those treasures of learning Heaven seems to have reserved for you; your enemies, struck with the splendour of your reasoning, will in the end do you justice. How happy should I be could I see all the world as entirely persuaded of your probity as I am. Your learning is allowed by all; your greatest adversaries confess you are ignorant of nothing the mind of man is capable of knowing.
My dear Husband (for the last time I use that title! ), shall I never see you again? Shall I never have the pleasure of embracing you before death? What dost thou say, wretched Heloise? Dost thou know what thou desirest? Couldst thou behold those brilliant eyes without recalling the tender glances which have been so fatal to thee? Couldst thou see that majestic air of Abelard without being jealous of everyone who beholds so attractive a man? That mouth cannot be looked upon without desire; in short, no woman can view the person of Abelard without danger. Ask no more therefore to see Abelard; if the memory of him has caused thee so much trouble, Heloise, what would not his presence do? What desires will it not excite in thy soul? How will it be possible to keep thy reason at the sight of so lovable a man?
I will own to you what makes the greatest pleasure in my retirement; after having passed the day in thinking of you, full of the repressed
[p. 83]
idea, I give myself up at night to sleep. Then it is that Heloise, who dares not think of you by day, resigns herself with pleasure to see and hear you. How my eyes gloat over you! Sometimes you tell me stories of your secret troubles, and create in me a felt sorrow; sometimes the rage of our enemies is forgotten and you press me to you and I yield to you, and our souls, animated with the same passion, are sensible of the same pleasures. But O! delightful dreams and tender illusions, how soon do you vanish away! I awake and open my eyes to find no Abelard: I stretch out my arms to embrace him and he is not there; I cry, and he hears me not. What a fool I am to tell my dreams to you who are insensible to these pleasures. But do you, Abelard, never see Heloise in your sleep? How does she appear to you? Do you entertain her with the same tender language as formerly, and are you glad or sorry when you awake? Pardon me, Abelard, pardon a mistaken lover. I must no longer expect from you that vivacity which once marked your every action; no more must I require from you the correspondence of desires. We have bound ourselves to severe austerities and must follow them at all costs. Let us think of our duties and our rules, and make good use of that necessity which keeps us separate. You, Abelard, will happily finish your course; your desires and ambitions will be no obstacle to your salvation. But Heloise must weep, she must lament for ever without being certain whether all her tears will avail for her salvation.
I had liked to have ended my letter without
[p. 84]
telling you what happened here a few days ago. A young nun, who had been forced to enter the convent without a vocation therefor, is by a stratagem I know nothing of escaped and fled to England with a gentleman. I have ordered all the house to conceal the matter. Ah, Abelard! if you were near us these things would not happen, for all the Sisters, charmed with seeing and hearing you, would think of nothing but practising your rules and directions. The young nun had never formed so criminal a design as that of breaking her vows had you been at our head to exhort us to live in holiness. If your eyes were witnesses of our actions they would be innocent. When we slipped you should lift us up and establish us by your counsels; we should march with sure steps in the rough path of virtue. I begin to perceive, Abelard, that I take too much pleasure in writing to you; I ought to burn this letter. It shows that I still feel a deep passion for you, though at the beginning I tried to persuade you to the contrary. I am sensible of waves both of grace and passion, and by turns yield to each. Have pity, Abelard, on the condition to which you have brought me, and make in some measure my last days as peaceful as my first have been uneasy and disturbed.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 85]
LETTER VI
Abelard to Heloise
WRITE no more to me, Heloise, write no more to me; 'tis time to end communications which make our penances of nought avail. We retired from the world to purify ourselves, and, by a conduct directly contrary to Christian morality, we became odious to Jesus Christ. Let us no more deceive ourselves with remembrance of our past pleasures; we but make our lives troubled and spoil the sweets of solitude. Let us make good use of our austerities and no longer preserve the memories of our crimes amongst the severities of penance. Let a mortification of body and mind, a strict fasting, continual solitude, profound and holy meditations, and a sincere love of God succeed our former irregularities.
Let us try to carry religious perfection to its farthest point. It is beautiful to find Christian minds so disengaged from earth, from the creatures and themselves, that they seem to act independently of those bodies they are joined to, and to use them as their slaves. We can never raise ourselves to too great heights when God is our object. Be our efforts ever so great they will always come short of attaining that exalted Divinity which even our apprehension cannot reach. Let us act for God's glory independent of the creatures or ourselves, paying no regard to
[p. 86]
our own desires or the opinions of others. Were we in this temper of mind, Heloise, I would willingly make my abode at the Paraclete, and by my earnest care for the house I have founded draw a thousand blessings on it. I would instruct it by my words and animate it by my example: I would watch over the lives of my Sisters, and would command nothing but what I myself would perform: I would direct you to pray, meditate, labour, and keep vows of silence; and I would myself pray, labour, meditate, and be silent.
And when I spoke it should be to lift you up when you should fall, to strengthen you in your weaknesses, to enlighten you in that darkness and obscurity which might at any time surprise you. I would comfort you under the severities used by persons of great virtue: I would moderate the vivacity of your zeal and piety and give your virtue an even temperament: I would point out those duties you ought to perform, and satisfy those doubts which through the weakness of your reason might arise. I would be your master and father, and by a marvellous talent I would become lively or slow, gentle or severe, according to the different characters of those I should guide in the painful path to Christian perfection.
But whither does my vain imagination carry me! Ah, Heloise, how far are we from such a happy temper? Your heart still burns with that fatal fire you cannot extinguish, and mine is full of trouble and unrest. Think not, Heloise, that I here enjoy a perfect peace; I will for the last time open my heart to you;--I am not yet disengaged from you, and though I fight against my
[p. 87]
excessive tenderness for you, in spite of all my endeavours I remain but too sensible of your sorrows and long to share in them. Your letters have indeed moved me; I could not read with indifference characters written by that dear hand! I sigh and weep, and all my reason is scarce sufficient to conceal my weakness from my pupils. This, unhappy Heloise, is the miserable condition of Abelard. The world, which is generally wrong in its notions, thinks I am at peace, and imagining that I loved you only for the gratification of the senses, have now forgot you. What a mistake is this! People indeed were not wrong in saying that when we separated it was shame and grief that made me abandon the world. It was not, as you know, a sincere repentance for having offended God which inspired me with a design for retiring. However, I consider our misfortunes as a secret design of Providence to punish our sins; and only look upon Fulbert as the instrument of divine vengeance. Grace drew me into an asylum where I might yet have remained if the rage of my enemies would have permitted; I have endured all their persecutions, not doubting that God Himself raised them up in order to purify me.
When He saw me perfectly obedient to His Holy Will, He permitted that I should justify my doctrine; I made its purity public, and showed in the end that my faith was not only orthodox, but also perfectly clear from all suspicion of novelty.
I should be happy if I had none to fear but my enemies, and no other hindrance to my salvation but their calumny. But, Heloise, you
[p. 88]
make me tremble, your letters declare to me that you are enslaved to human love, and yet, if you cannot conquer it, you cannot be saved; and what part would you have me play in this trial? Would you have me stifle the inspirations of the Holy Ghost? Shall I, to soothe you, dry up those tears which the Evil Spirit makes you shed--shall this be the fruit of my meditations? No, let us be more firm in our resolutions; we have not retired save to lament our sins and to gain heaven; let us then resign ourselves to God with all our heart.
I know everything is difficult in the beginning; but it is glorious to courageously start a great action, and glory increases proportionately as the difficulties are more considerable. We ought on this account to surmount bravely all obstacles which might hinder us in the practice of Christian virtue. In a monastery men are proved as gold in a furnace. No one can continue long there unless he bear worthily the yoke of the Lord.
Attempt to break those shameful chains which bind you to the flesh, and if by the assistance of grace you are so happy as to accomplish this, I entreat you to think of me in your prayers. Endeavour with all your strength to be the pattern of a perfect Christian; it is difficult, I confess, but not impossible; and I expect this beautiful triumph from your teachable disposition. If your first efforts prove weak do not give way to despair, for that would be cowardice; besides, I would have you know that you must necessarily take great pains, for you strive to conquer a terrible enemy, to extinguish a raging fire, to reduce
[p. 89]
to subjection your dearest affections. You have to fight against your own desires, so be not pressed down with the weight of your corrupt nature. You have to do with a cunning adversary who will use all means to seduce you; be always upon your guard. While we live we are exposed to temptations; this made a great saint say, 'The life of man is one long temptation': the devil, who never sleeps, walks continually around us in order to surprise us on some unguarded side, and enters into our soul in order to destroy it.
However perfect anyone may be, yet he may fall into temptations, and perhaps into such as may be useful. Nor is it wonderful that man should never be exempt from them, because he always hath in himself their source; scarce are we delivered from one temptation when another attacks us. Such is the lot of the posterity of Adam, that they should always have something to suffer, because they have forfeited their primitive happiness. We vainly flatter ourselves that we shall conquer temptations by flying; if we join not patience and humility we shall torment ourselves to no purpose. We shall more certainly compass our end by imploring God's assistance than by using any means of our own.
Be constant, Heloise, and trust in God; then you shall fall into few temptations: when they come stifle them at their birth--let them not take root in your heart. 'Apply remedies to a disease,' said an ancient, 'at the beginning, for when it hath gained strength medicines are of no avail': temptations have their degrees, they are at first mere thoughts and do not appear dangerous;
[p. 90]
the imagination receives them without any fears; the pleasure grows; we dwell upon it, and at last we yield to it.
Do you now, Heloise, applaud my design of making you walk in the steps of the saints? Do my words give you any relish for penitence? Have you not remorse for your wanderings, and do you not wish you could, like Magdalen, wash our Saviour's feet with your tears? If you have not yet these ardent aspirations, pray that you may be inspired by them. I shall never cease to recommend you in my prayers and to beseech God to assist you in your design of dying holily. You have quitted the world, and what object was worthy to detain you there? Lift up your eyes always to Him to whom the rest of your days are consecrated. Life upon this earth is misery; the very necessities to which our bodies are subject here are matters of affliction to a saint. 'Lord,' said the royal prophet, 'deliver me from my necessities. ' Many are wretched who do not know they are; and yet they are more wretched who know their misery and yet cannot hate the corruption of the age. What fools are men to engage themselves to earthly things! They will be undeceived one day, and will know too late how much they have been to blame in loving such false good. Truly pious persons are not thus mistaken; they are freed from all sensual pleasures and raise their desires to Heaven.
Begin, Heloise; put your design into action without delay; you have yet time enough to work out your salvation. Love Christ, and despise yourself for His sake; He will possess your heart
[p. 91]
and be the sole object of your sighs and tears; seek for no comfort but in Him. If you do not free yourself from me, you will fall with me; but if you leave me and cleave to Him, you will be steadfast and safe. If you force the Lord to forsake you, you will fall into trouble; but if you are faithful to Him you shall find joy. Magdalen wept, thinking that Jesus had forsaken her, but Martha said, 'See, the Lord calls you. ' Be diligent in your duty, obey faithfully the calls of grace, and Jesus will be with you. Attend, Heloise, to some instructions I have to give you: you are at the head of a society, and you know there is a difference between those who lead a private life and those who are charged with the conduct of others: the first need only labour for their own sanctification, and in their round of duties are not obliged to practise all the virtues in such an apparent manner: but those who have the charge of others entrusted to them ought by their example to encourage their followers to do all the good of which they are capable. I beseech you to remember this truth, and so to follow it that your whole life may be a perfect model of that of a religious recluse.
God heartily desires our salvation, and has made all the means of it easy to us. In the Old Testament He has written in the tables of law what He requires of us, that we might not be bewildered in seeking after His will. In the New Testament He has written the law of grace to the intent that it might ever be present in our hearts; so, knowing the weakness and incapacity of our nature, He has given us grace to perform His will. And, as if
[p. 92]
this were not enough, He has raised up at all times, in all states of the Church, men who by their exemplary life can excite others to their duty. To effect this He has chosen persons of every age, sex and condition. Strive now to unite in yourself all the virtues of these different examples. Have the purity of virgins, the austerity of anchorites, the zeal of pastors and bishops, and the constancy of martyrs. Be exact in the course of your whole life to fulfil the duties of a holy and enlightened superior, and then death, which is commonly considered as terrible, will appear agree- able to you.
'The death of His saints,' says the prophet, 'is precious in the sight of the Lord. ' Nor is it difficult to discover why their death should have this advantage over that of sinners. I have remarked three things which might have given the prophet an occasion of speaking thus:--First, their resignation to the will of God; second, the continuation of their good works; and lastly, the triumph they gain over the devil.
A saint who has accustomed himself to submit to the will of God yields to death without reluctance. He waits with joy (says Dr. Gregory) for the Judge who is to reward him; he fears not to quit this miserable mortal life in order to begin an immortal happy one. It is not so with the sinner, says the same Father; he fears, and with reason, he trembles at the approach of the least sickness; death is terrible to him because he dreads the presence of the offended Judge; and having so often abused the means of grace he sees no way to avoid the punishment of his sins.
[p. 93]
The saints have also this advantage over sinners, that having become familiar with works of piety of during their life they exercise them without trouble, and having gained new strength against the devil every time they overcame him, they will find themselves in a condition at the hour of death to obtain that victory on which depends all eternity, and the blessed union of their souls with their Creator.
I hope, Heloise, that after having deplored the irregularities of your past life, you will 'die the death of the righteous. ' Ah, how few there are who make this end! And why? It is because there are so few who love the Cross of Christ. Everyone wishes to be saved, but few will use those means which religion prescribes. Yet can we be saved by nothing but the Cross: why then refuse to bear it? Hath not our Saviour bore it before us, and died for us, to the end that we might also bear it and desire to die also? All the saints have suffered affliction, and our Saviour himself did not pass one hour of His life without some sorrow. Hope not therefore to be exempt from suffering: the Cross, Heloise, is always at hand, take care that you do not receive it with regret, for by so doing you will make it more heavy and you will he oppressed by it to no profit. On the contrary, if you bear it with willing courage, all your sufferings will create in you a holy confidence whereby you will find comfort in God. Hear our Saviour who says, 'My child, renounce yourself, take up your Cross and follow Me. Oh, Heloise, do you doubt? Is not your soul ravished at so saving a command? Are you insensible to
[p. 94]
words so full of kindness? Beware, Heloise, of refusing a Husband who demands you, and who is more to be feared than any earthly lover. Provoked at your contempt and ingratitude, He will turn His love into anger and make you feel His vengeance. How will you sustain His presence when you shall stand before His tribunal? He will reproach you for having despised His grace, He will represent to you His sufferings for you. What answer can you make? He will then be implacable: He will say to you, 'Go, proud creature, and dwell in everlasting flames. I separated you from the world to purify you in solitude and you did not second my design. I endeavoured to save you and you wilfully destroyed yourself; go, wretch, and take the portion of the reprobates. '
Oh, Heloise, prevent these terrible words, and avoid, by a holy life, the punishment prepared for sinners. I dare not give you a description of those dreadful torments which are the consequences of a career of guilt. I am filled with horror when they offer themselves to my imagination. And yet, Heloise, I can conceive nothing which can reach the tortures of the damned; the fire which we see upon this earth is but the shadow of that which burns them; and without enumerating their endless pains, the loss of God which they feel increases all their torments. Can anyone sin who is persuaded of this? My God! can we dare to offend Thee? Though the riches of Thy mercy could not engage us to love Thee, the dread of being thrown into such an abyss of misery should restrain us from doing anything which might displease Thee.
[p. 95]
I question not, Heloise, but you will hereafter apply yourself in good earnest to the business of your salvation; this ought to be your whole concern. Banish me, therefore, for ever from your heart--it is the best advice I can give you, for the remembrance of a person we have loved guiltily cannot but be hurtful, whatever advances we may have made in the way of virtue. When you have extirpated your unhappy inclination towards me, the practice of every virtue will become easy; and when at last your life is conformable to that of Christ, death will be desirable to you. Your soul will joyfully leave this body, and direct its flight to heaven. Then you will appear with confidence before your Saviour; you will not read your reprobation written in the judgment book, but you will hear your Saviour say, Come, partake of My glory, and enjoy the eternal reward I have appointed for those virtues you have practised.
Farewell, Heloise, this is the last advice of your dear Abelard; for the last time let me persuade you to follow the rules of the Gospel. Heaven grant that your heart, once so sensible of my love, may now yield to be directed by my zeal. May the idea of your loving Abelard, always present to your mind, be now changed into the image of Abelard truly penitent; and may you shed as many tears for your salvation as you have done for our misfortunes.
The Love Letters of Abelard and Heloise, [1901], at sacred-texts. com
[p. 96]
[This 'Epistle' was published by Alexander Pope in 1717, and is given here because through it alone has the tragedy of the unfortunate lovers been so far known to the mass of the English public. The 'Epistle' is marvellously exact in its rendering of many of the phrases of Heloise, and is an apt example of how rhyming couplets can turn into trite commonplaces the most marvellous expressions of human passion that literature contains. ]
[p. 97]
APPENDIX
POPE'S 'ELOISA TO ABELARD'
IN these deep solitudes and awful cells,
Where heav'nly-pensive contemplation dwells,
And ever-musing melancholy reigns;
What means this tumult in a Vestal's veins?
Why rove my thoughts beyond this last retreat?
Why feels my heart its long-forgotten heat?
Yet, yet I love! --From Abelard it came,
And Eloisa yet must kiss the name.
Dear fatal name! rest ever unrevealed,
Nor pass these lips in holy silence sealed:
Hide it, my heart, within that close disguise,
Where mix'd with God's, his lov'd Idea lies:
O write it not my hand--the name appears
Already written--wash it out, my tears!
In vain lost Eloisa weeps and prays.
Her heart still dictates, and her hand obeys.
Relentless walls! whose darksome round contains
Repentant sighs, and voluntary pains;
Ye rugged rock! which holy knees have worn;
Ye grots and caverns shagg'd with horrid thorn!
Shrines!
