Beacon Lights of History, Volume 07: Great Women. John Lord
They ornamented their convent with the trophies of the chase. They thought more of bears and wild boars and stags than they did of hymns and meditations. The new abbot, now a grave and religious man, in spite of his opposition to the leaders of the orthodox party, endeavored to reform the monks,–a hopeless task,–and they turned against him with more ferocity than the theologians. They even poisoned, it is said, the sacramental wine. He was obliged to hide among the rocks to save his life. Nothing but aid from the neighboring barons saved him from assassination.
Thus fifteen years were passed in alternate study, glory, suffering, and shame. In his misery Abélard called on God for help,–his first great advance in that piety which detractors depreciated. He wrote also to a friend a history of his misfortunes. By accident this history fell into the hands of Héloïse, then abbess of the Paraclete, which Abélard had given her, and where she was greatly revered for all those virtues most esteemed in her age. It opened her wound afresh, and she wrote a letter to her husband such as has seldom been equalled for pathos and depth of sentiment. It is an immortal record of her grief, her unsubdued passion, her boundless love, not without gentle reproaches for what seemed a cold neglect and silence for fifteen long and bitter years, yet breathing forgiveness, admiration, affection. The salutation of that letter is remarkable: "Héloïse to her lord, to her father, to her husband, to her brother: his servant,–yes, his daughter; his wife,–yes, his sister." Thus does she begin that tender and long letter, in which she describes her sufferings, her unchanged affections, her ardent wishes for his welfare, revealing in every line not merely genius and sensibility, but a lofty and magnanimous soul. She glories in what constitutes the real superiority of her old lover; she describes with simplicity what had originally charmed her,–his songs and conversation. She professes still an unbounded obedience to his will, and begs for a reply, if for nothing else that she may be stimulated to a higher life amid the asperities of her gloomy convent.
Yet write, oh, write all, that I may join
Grief to thy griefs, and echo sighs to thine!
Years still are mine, and these I need not spare,
Love but demands what else were shed in prayer;
No happier task these faded eyes pursue,–
To read and weep is all I now can do.
Abélard replies to this touching letter coldly, but religiously, calling her his "sister in Christ," but not attempting to draw out the earthly love which both had sought to crush. He implores her prayers in his behalf. The only sign of his former love is a request to be buried in her abbey, in anticipation of a speedy and violent death. Most critics condemn this letter as heartless; yet it is but charitable to suppose that he did not wish to trifle with a love so great, and reopen a wound so deep and sacred. All his efforts now seem to have been directed to raise her soul to heaven. But his letter does not satisfy her, and she again gives vent to her passionate grief in view of the separation:–
"O inclement Clemency! O unfortunate Fortune! She has so far consumed her weakness upon me that she has nothing left for others against whom she rages. I am the most miserable of the miserable, the most unhappy of the unhappy!"
This letter seems to have touched Abélard, and he replied to it more at length, and with great sympathy, giving her encouragement and consolation. He speaks of their mutual sufferings as providential; and his letter is couched in a more Christian spirit than one would naturally impute to him in view of his contests with the orthodox leaders of the Church; and it also expresses more tenderness than can be reconciled with the selfish man he is usually represented. He writes:–
"See, dearest, how with the strong nets of his mercy God has taken us from the depths of a perilous sea. Observe how he has tempered mercy with justice; compare our danger with the deliverance, our disease with the remedy. I merit death, and God gives me life. Come, and join me in proclaiming how much the Lord has done for us. Be my inseparable companion in an act of grace, since you have participated with me in the fault and the pardon. Take courage, my dear sister; whom the Lord loveth he chastiseth. Sympathize with Him who suffered for your redemption. Approach in spirit His sepulchre. Be thou His spouse."
Then he closes with this prayer:–
"When it pleased Thee, O Lord, and as it pleased Thee, Thou didst join us, and Thou didst separate us. Now, what Thou hast so mercifully begun, mercifully complete; and after separating us in this world, join us together eternally in heaven."
No one can read this letter without acknowledging its delicacy and its loftiness. All his desires centred in the spiritual good of her whom the Church would not allow him to call any longer his wife, yet to whom he hoped to be reunited in heaven. As a professed nun she could no longer, with propriety, think of him as an earthly husband. For a priest to acknowledge a nun for his wife would have been a great scandal. By all the laws of the Church and the age they were now only brother and sister in Christ. Nothing escaped from his pen which derogates from the austere dignity of the priest.
But Héloïse was more human and less conventional. She had not conquered her love; once given, it could not be taken back. She accepted her dreary immolation in the convent, since she obeyed Abélard both as husband and as a spiritual father; but she would have left the convent and rejoined him had he demanded it, for marriage was to her more sacred than the veil. She was more emancipated from the ideas of her superstitious age than even the bold and rationalistic philosopher. With all her moral and spiritual elevation, Héloïse could not conquer her love. And, as a wedded wife, why should she conquer it? She was both nun and wife. If fault there was, it was as wife, in immuring herself in a convent and denying the marriage. It should have been openly avowed; the denial of it placed her in a false position, as a fallen woman. Yet, as a fallen woman, she regained her position in the eyes of the world. She was a lady abbess. It was impossible for a woman to enjoy a higher position than the control of a convent. As abbess, she enjoyed the friendship and respect of some of the saintliest and greatest characters of the age, even of such a man as Peter the Venerable, abbot of Cluny. And it is impossible that she should have won the friendship of such a man, if she herself had not been irreproachable in her own character. The error in judging Héloïse is, that she, as nun, had no right to love. But the love existed long before she took the veil, and was consecrated by marriage, even though private. By the mediaeval and conventional stand point, it is true, the wife was lost in the nun. That is the view that Abélard took,–that it was a sin to love his wife any longer. But Héloïse felt that it was no sin to love him who was her life. She continued to live in him who ruled over her, and to whose desire her will was subject and obedient, according to that eternal law declared in the garden of Eden.
Nor could this have been otherwise so long as Abélard retained the admiration of Héloïse, and was worthy of her devotion. We cannot tell what changes may have taken place in her soul had he been grovelling, or tyrannical, a slave of degrading habits, or had he treated her with cruel harshness, or ceased to sympathize with her sorrows, or transferred his affections to another object. But whatever love he had to give, he gave to her to the end, so far as the ideas of his age would permit. His fault was in making a nun of his wife, which was in the eyes of the world a virtual repudiation; even though, from a principle of sublime obedience and self-sacrifice, she consented to the separation. Was Josephine to blame because she loved a selfish man after she was repudiated? Héloïse was simply unable to conquer a powerful love. It was not converted into hatred, because Abélard, in her eyes, seemed still to be worthy of it. She regarded him as a saint, forced by the ideas of his age to crush a mortal love,–which she herself could not do, because it was a sentiment, and sentiment is eternal. She was greater than Abélard, because her love was more permanent; in other words, because her soul was greater. In intellect he may have been superior to her, but not in the higher qualities which imply generosity, self-abnegation, and sympathy,–qualities which are usually stronger in women than in men. In Abélard the lower faculties–ambition, desire of knowledge, vanity–consumed the greater. He could be contented with the gratification of these, even as men of a still lower type can renounce intellectual pleasures for the sensual. It does not follow that Héloïse was weaker than he because she could not live outside the world of sentiment, but rather loftier and nobler. These higher faculties constituted her superiority to Abélard.