Part 3

Fulbert who was less concerned to keep his word than to cover the reproach of his family, took care to spread it abroad. But _Heloise_, who loved _Abelard_ a thousand times better than she did herself, and always valued her dear Doctor's honour above her own, denied it with the most solemn protestations, and did all she could to make the world believe her. She constantly affirmed, that the reports of it were mere slanders; that _Abelard_ never proposed any such thing; and if he had, she would never have consented to it. In short, she denied it so constantly, and with such earnestness, that she was generally believed. Many people thought, and boldly affirmed, that the Doctor's enemies had spread this story on purpose to lessen his character. This report came to Fulbert's ears, who, knowing that _Heloise_ was the sole author of it, fell into so outrageous a passion at her, that after a thousand reproaches and menaces, he proceeded to use her barbarously. But _Abelard_, who loved her never the worse for being his wife, could not see this many days with patience. He resolved therefore to order matters so as to deliver her from this state of persecution. To this purpose they consulted together what course was to be taken; and agreed, that for setting them both free, her from the power and ill-humour of her uncle, and him from the persecuting reports which went about of him, _Heloise_ should retire into a convent, where she should take the habit of a nun, all but the veil, that so she might easily come out again, when they should have a more favourable opportunity. This design was proposed, approved, and executed, almost at the same time. By this means they effectually put a stop to all reports about a marriage. But the Canon was too dangerous a person to be admitted to this consultation; he would never have agreed to their proposal; nor could he hear of it without the utmost rage. 'Twas then that he conceived a new desire of revenge, which he pursued till he had executed it in the most cruel manner imaginable. This retreat of _Heloise_ gave him the more sensible affliction, because she was so far from covering her own reputation, that she completed his shame. He considered it as _Abelard's_ contrivance, and a fresh instance of his perfidious dealing towards him. And this reflection put him upon studying how to be revenged on them both at one stroke; which, aiming at the root of the mischief, should forever disable them from offending again.

While this plot was in agitation, the lovers, who were not apt to trouble their heads about what might happen, spent their time in the most agreeable manner that could be. _Abelard_ could not live long without a sight of his dear wife. He made her frequent visits in the convent of Argenteuil, to which she was retired. The nuns of this abbey enjoyed a very free kind of life: the grates and parlours were open enough. As for _Heloise_, she had such excellent qualifications as made the good sisters very fond of her, and extremely pleased that they had such an amiable companion. And as they were not ignorant what reports there were abroad, that she was married to the famous _Abelard_, (though she denied it to the last,) the most discerning among them, observing the frequent visits of the Doctor, easily imagined that she had reasons for keeping herself private, and so they took her case into consideration, and expressed a wonderful compassion for her misfortunes.

Some of them, whom _Heloise_ loved above the rest, and in whom she put great confidence, were not a little aiding and assisting in the private interviews which she had with _Abelard_, and in giving him opportunities to enter the convent. The amorous Doctor made the best use of every thing. The habit which _Heloise_ wore the place where he was to see her, the time and seasons proper for his visit, the stratagems which must be used to facilitate his entrance, and carry him undiscovered to _Heloise's_ chamber, the difficulties they met with, the reasons they had for not letting it be known who they were, and the fear they were in of being taken together; all this gave their amours an air of novelty, and added to their lawful embraces all the taste of stolen delights.

These excesses had then their charms, but in the end had fatal consequences. The furious Canon persisting in his design of being revenged on _Abelard_, notwithstanding his marriage with his niece, found means to corrupt a domestic of the unfortunate Doctor, who gave admittance into his master's chamber to some assassins hired by Fulbert, who seized him in his sleep, and cruelly deprived him of his manhood, but not his life. The servant and his accomplices fled for it. The wretched _Abelard_ raised such terrible outcries, that the people in the house and the neighbours being alarmed, hastened to him, and gave such speedy assistance, that he was soon out of a condition of fearing death.

The news of this accident made great noise, and its singularity raised the curiosity of abundance of persons, who came the next day as in procession, to see, to lament and comfort him. His scholars loudly bewailed his misfortune, and the women distinguished themselves upon this occasion by extraordinary marks of tenderness. And 'tis probable among the great number of ladies who pitied _Abelard_, there were some with whom he had been very intimate: for his philosophy did not make him scrupulous enough to esteem every small infidelity a crime, when it did not lessen his constant love of _Heloise_.

This action of Fulbert was too tragical to pass unpunished: the traiterous servant and one of the assassins were seized and condemned to lose their eyes, and to suffer what they had done to _Abelard_. But Fulbert denying he had any share in the action saved himself from the punishment with the loss only of his benefices. This sentence did not satisfy _Abelard_; he made his complaint to no purpose to the bishop and canons; and if he had made a remonstrance at Rome, where he once had a design of carrying the matter, 'tis probable he would have had no better success. It requires too much money to gain a cause there. One _Foulques_, prior of Deuil, and intimate friend of _Abelard_, wrote thus to him upon the occasion of his misfortune: "If you appeal to the Pope without bringing an immense sum of money, it will be useless: nothing can satisfy the infinite avarice and luxury of the Romans. I question if you have enough for such an undertaking; and if you attempt it, nothing will perhaps remain but the vexation of having flung away so much money. They who go to Rome without large sums to squander away, will return just as they went, the expence of their journey only excepted*." But since I am upon Foulques's letters which is too extraordinary to be passed over in silence, I shall give the reader some reflections which may make him amends for the trouble of a new digression.

* _This Letter is extant in_ Latin _in _Abelard's _Works_.

This friend of _Abelard_ lays before him many advantages which might be drawn from his misfortune. He tells him his extraordinary talents, subtilty, eloquence and learning had drawn from all parts an incredible number of auditors, and so filled him with excessive vanity: he hints gently at another thing, which contributed not a little towards making him proud, namely, that the women continually followed him, and gloried in drawing him into their snares. This misfortune, therefore, would cure him of his pride, and free him from those snares of women which had reduced him even to indigence, tho' his profession got him a large revenue; and now he would never impoverish himself by his gallantries.

_Heloise_ herself, in some passages of her _Letters_, says, that there was neither maid nor wife **, who in _Abelard's_ absence did not form designs for him, and in his presence was not inflamed with love: the queens themselves, and ladies of the first quality, envied the pleasures she enjoyed with him. But we are not to take these words of _Heloise_ in a strict sense; because as she loved _Abelard_ to madness, so she imagined every one else did. Besides, that report, to be sure, hath added to the truth. It is not at all probable that a man of _Abelard's_ sense, and who according to all appearance passionately loved his wife, should not be able to contain himself within some bounds, but should squander away all his money upon mistresses, even to his not reserving what was sufficient to provide for his necessities. Foulques owns, that he speaks only upon hearsay, and in that, no doubt, envy, and jealousy had their part.

** _Qua conjugata, que virgo non concupiscebat absentem, & non exardescebat in presentem? Qua regina, vel prapotens foemina gaudiis meis non invidebat, vel thalamis?_

Foulques tells him besides, that the amputation of a part of his body, of which he made such ill use, would suppress at the same time a great many troublesome passions, and procure him liberty of reflecting on himself, instead of being hurried to and fro by his passions: his meditations would be no more interrupted by the emotions of the flesh, and therefore he would be more successful in discovering the secrets of Nature. He reckons it as a great advantage to him, that he would no more be the terror of husbands, and might now lodge any where without being suspected. And forgets not to acquaint him, that he might converse with the finest women without any fear of those temptations which sometimes overpower even age itself upon the sight of such objects. And, lastly, he would have the happiness of being exempt from the illusions of sleep; which exemption, according to him is a peculiar blessing.

It was with reason that Foulques reckons all these as advantages very extraordinary in the life of an ecclesiastick. It is easy to observe, that, to a person who devotes himself to continence, nothing can be more happy than to be insensible to beauty and love, for they who cannot maintain their chastity but by continual combats are very unhappy. The life of such persons is uneasy, their state always doubtful. They but too much feel the trouble of their warfare; and if they come off victorious in an engagement, it is often with a great many wounds. Even such of them as in a retired life are at the greatest distance from temptations, by continually struggling with their inclinations, setting barriers against the irruptions of the flesh, are in a miserable condition. Their entrenchments are often forced, and their conscience filled with sorrow and anxiety. What progress might one make in the ways of virtue, who is not obliged to fight an enemy for every foot of ground? Had _Abelard's_ misfortune made him indeed such as Foulques supposed, we should see him in his _Letters_ express his motives of comfort with a better grace. But though he now was in a condition not able to satisfy a passion by which he had suffered so much, yet was he not insensible at the sight of those objects which once gave him so much pleasure. This discourse therefore of Foulques, far from comforting _Abelard_ in his affliction, seems capable of producing the contrary effect; and it is astonishing if _Abelard_ did not take it so, and think he rather insulted him, and consequently resent it.

As to dreams, St. Austin informs us of the advantage Foulques tells his friend he had gained. St. Austin implores the grace of God to deliver him from this sort of weakness, and says, he gave consent to those things in his sleep which he should abominate awake, and laments exceedingly so great a regaining weakness.

But let us go on with this charitable friend's letter; it hath too near a relation to this to leave any part of it untouched. Matrimonial functions (continues Foulques) and the cares of a family, will not now hinder your application to please God. And what a happiness is it, not to be in a capacity of sinning? And then he brings the examples of Origen, and other martyrs, who rejoice now in heaven for their being upon earth in the condition _Abelard_ laments; as if the impossibility of committing a sin could secure any one from desiring to do it. But one of the greatest motives of comfort, and one upon which he insists the most is, because his misfortune is irreparable. This is indeed true in fact, but the consequence of his reasoning is not so certain; _Afflict not yourself_ (says he) _because your misfortune is of such a nature as is never to be repaired._

It must be owned, that the general topics of consolation have two faces, and may therefore be considered very differently, even so as to seem arguments for sorrow. As for instance, one might argue very justly, that a mother should not yield too much to grief upon the loss of a son, because her tears are unavailable; and tho' she should kill herself with sorrow, she can never, by these means, bring her son to life. Yet this very thing, that all she can do is useless, is the main occasion of her grief; she could bear it patiently, could she any ways retrieve her loss. When Solon lamented the death of his son, and some friend, by way of comfort, told him his tears were insignificant. _That_, said he, _is the very reason why I weep_.

But Foulques argues much better afterwards; he says, _Abelard_ did not suffer this in the commission of an ill act, but sleeping peaceably in his bed; that is he was not caught in any open fact, such has cost others the like loss. This is indeed a much better topic than the former, though it must be allowed that _Abelard_ had drawn this misfortune on himself by a crime as bad as adultery; yet the fault was over, and he had made all the reparation in his power, and when they maimed him he thought no harm to any body.

_Abelard's_ friend makes use likewise of other consolatory reasons in his Letter, and represents to him, after a very moving manner, the part which the Bishop and Canons, and all the Ecclesiasticks of Paris, took in his disgrace, and the mourning there was among the inhabitants and especially the women, upon this occasion. But, in this article of consolation, how comes it to pass that he makes no mention of _Heloise_? This ought not to appear strange: she was the most injured, and therefore questionless, her sorrows were sufficiently known to him; and it would be no news to tell the husband that his wife was in the utmost affliction for him. For as we observed before, though she was in a convent, she had not renounced her husband, and those frequent visits he made her were not spent in reading homilies. But let us make an end of our reflections on Foulques's curious Letter, Foulques, after advising _Abelard_ not to think of carrying the matter before the Pope, by assuring him that it required too great expence to obtain any satisfaction at that court, concludes all with this last motive of consolation, that the imagined happiness he had lost was always accompanied with abundance of vexation; but if he persevered in his spirit of resignation, he would, without doubt, at the last day obtain that justice he had now failed of. 'Tis great pity we have not _Abelard's_ answer to this delicate Letter, the matter then would look like one of Job's Dialogues with his friends. _Abelard_ would generally have enough to reply, and Foulques would often be but a sorry comforter. However, it is certain this Letter was of some weight with _Abelard_; for we find afterwards he never thought of making a voyage to Rome. Resolved to hear his calamity patiently, he left to God the avenging of the cruel and shameful abuse he had suffered.

But let us return to _Heloise_. 'Tis probable her friends of the convent of Argenteuil concealed so heavy a misfortune from her for some time; but at last she heard the fatal news. Though the rage and fury of her uncle threatened her long since with some punishment, yet could she never suspect any thing of this nature. It will be saying too little to tell the reader she felt all the shame and sorrow that is possible. She only can express those violent emotions of her soul upon so severe an occasion.

In all probability this misfortune of _Abelard_ would have been a thorough cure of her passion, if we might argue from like cases: but there is no rule so general as not to admit of some exceptions; and _Heloise's_ love upon this severe trial proved like Queen Stratonice's, who was not less passionate for her favourite Combabus, when she discovered his impotence, than she had been before.

Shame and sorrow had not less seized _Abelard_ than _Heloise_, nor dared he ever appear in the world; so that he resolved, immediately upon his cure, to banish himself from the sight of men, and hide himself in the darkness of a monastick life avoiding all conversation with any kind of persons excepting his dear _Heloise_, by whose company he endeavoured to comfort himself. But she at last resolved to follow his example, and continue forever in the convent of Argenteuil where she was. _Abelard_ himself confesses, that shame rather than devotion had made him take the habit of a monk; and that it was jealousy more than love which engaged him to persuade _Heloise_ to be professed before he had made his vow. The Letters which follow this history will inform us after what manner and with what resolution they separated. _Heloise_ in the twenty-second year of her age generously quitted the world, and renounced all those pleasures she might reasonably have promised herself, to sacrifice herself entirely to the fidelity and obedience she owed her husband, and to procure him that ease of mind which he said he could no otherwise hope for.

Time making _Abelard's_ misfortune familiar to him, he now entertained thoughts of ambition, and of supporting the reputation he had gained of the most learned man of the age. He began with explaining the _Acts of the Apostles_ to the monks of the monastery of St. _Dennis_ to which he had retired; but the disorders of the abbey, and debauchees of the Abbot, which equally with his dignity, were superior to those of the simple monks, quickly drove him hence. He had made himself uneasy to them by censuring their irregularity. They were glad to part with him, and he to leave them.

As soon as he had obtained leave of the Abbot, he retired to Thinbaud in Champaign, where he set up a school, persuading himself that his reputation would bring him a great number of scholars. And indeed they flocked to him, not only from the most distant provinces of Prance, but also from Rome, Spain, England, and Germany, in such number, that the towns could not provide accommodation, nor the country provisions, enough for them*, But _Abelard_ did not foresee, that this success and reputation would at the same time occasion him new troubles. He had made himself two considerable enemies at Laon, Alberic of Rheims, and Lotulf of Lombardy, who, as soon as they perceived how prejudicial his reputation was to their schools, sought all occasions to ruin him; and thought they had a lucky handle to do so from a book of his, intituled, _The Mystery of the Trinity_. This they pretended was heretical, and through the Archbishop's means they procured a council at Soissons in the year 1121; and without suffering _Abelard_ to make any defence, ordered his book to be burnt by his own hands, and himself to be confined to the convent of St. Medard. This sentence gave him such grief, that he says himself, the unhappy fate of his writing touched him more sensibly than the misfortune he had suffered through Fulbert's means. Nor was it only his fatherly concern for his own productions, but the indelible mark of heresy which by this means was fixed on him, which so exceedingly troubled him.

* _Ad quas scholas tanta scholarium multitudo confluxit ut nec locus hospitiis, nec terra sufficeret alimentis._ Abel. Oper. p. 19

That the curious reader may have a complete knowledge of this matter, I shall here give an account of that pretended heresy which was imputed to _Abelard_. The occasion of his writing this book was, that his scholars demanded * philosophical arguments on that subject; often urging that it was impossible to believe what was not understood; that it was to abuse the world, to preach a doctrine equally unintelligible to the speaker and auditor; and that it was for the blind to lead the blind. These young men were certainly inclined to Sabellinism. _Abelard's_ enemies however did not accuse him of falling into this, but another heresy as bad, Tritheism; though indeed he was equally free from both: he explained the unity of the Godhead by comparisons drawn from human things but according to a passage of St. Bernard**, one of his greatest enemies, he seemed to hold, that no one ought to believe what he could not give a reason for. However _Abelard's_ treatise upon this subject pleased every one except those of his own profession, who, stung with envy that he should find out explanations which they could not have thought of, raised such a cry of heresy upon him, that he and some of his scholars had like to have been stoned by the mob***. By their powerful cabals they prevailed with Conan bishop of Preneste, the Pope's legate, who was president of the council, to condemn his book, pretending that he asserted three Gods, which they might easily suggest, when he was suffered to make no defence. 'Tis certain he was very orthodox in the doctrine of the Trinity; and all this process against him was only occasioned by the malice of his enemies. His logical comparison (and logic was his masterpiece) proved rather the three Divine Persons One, than multiplied the Divine Nature into Three. His comparison is, that as the three proportions * in a syllogism are but one truth, so the Father, Son, and Holy Ghost, are but one Essence; and it is certain the inconveniences which may be drawn from this parallel are not more than what may be drawn from the comparison of the three dimensions of solids, so much insisted on by the famous orthodox mathematician Dr. Wallis of England. But great numbers of pious and learned divines, who have not been over-subtile in politics, have been persecuted and condemned as well as _Abelard_ by the ignorance and malice of their brethren.

* _Humanas & philosophicas rationes requirebant & plus quae inteligi, quam quae dici poffenter, efflagitabant._ Abel Op.

** _Benardi Epist._ 190.

*** _Ita me in clero & populo diffamaverunt, ut pene me populos paucosque qui advenerant ex discipulis nostris prima die nostri anventus lapidarent; dicentes me tres Deos praedicare & scripsisse, sicut ipsis persuasum fuerat._ Abel Oper. p. 20.

* _Sicut eadem oratio est, propositio, assumptio & conuclusio, ita eadem Essentia est Pater, Filius, and Spiritus Sanctis._ Ibid.