Beacon Lights of History, Volume 07: Great Women. John Lord
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which early entered into monastic life, and which perverted the Christianity of the Middle Ages, presented a powerful barrier against the instincts of nature and the ordinances of God. Celibacy was accounted as a supernal virtue, and the marriage of a priest was deemed a lasting disgrace. It obscured his fame, his prospects, his position, and his influence; it consigned him to ridicule and reproach. He was supposed to be married only to the Church, and would be unfaithful to Heaven if he bound himself by connubial ties. Says Saint Jerome, "Take axe in hand and hew up by the roots the sterile tree of marriage. God permits it, I grant; but Christ and Mary consecrated virginity." Alas, what could be hoped when the Church endorsed such absurd doctrines! Hildebrand, when he denounced the marriage of priests, made war on the most sacred instincts of human nature. He may have strengthened the papal domination, but he weakened the restraints of home. Only a dark and beclouded age could have upheld such a policy. Upon the Church of the Middle Ages we lay the blame of these false ideas. She is in a measure responsible for the follies of Abélard and Héloïse. They were not greater than the ideas of their age. Had Abélard been as bold in denouncing the stupid custom of the Church in this respect as he was in fighting the monks of St. Denis or the intellectual intolerance of Bernard, he would not have fallen in the respect of good people. But he was a slave to interest and conventionality. He could not brave the sneers of priests or the opinions of society; he dared not lose caste with those who ruled the Church; he would not give up his chances of preferment. He was unwilling either to renounce his love, or to avow it by an honorable, open union.
At last his intimacy created scandal. In the eyes of the schools and of the Church he had sacrificed philosophy and fame to a second Delilah. And Héloïse was even more affected by his humiliation than himself. She more than he was opposed to marriage, knowing that this would doom him to neglect and reproach. Abélard would perhaps have consented to an open marriage had Héloïse been willing; but with a strange perversity she refused. His reputation and interests were dearer to her than was her own fair name. She sacrificed herself to his fame; she blinded herself to the greatest mistake a woman could make. The excess of her love made her insensible to the principles of an immutable morality. Circumstances palliated her course, but did not excuse it. The fatal consequences of her folly pursued her into the immensity of subsequent grief; and though afterwards she was assured of peace and forgiveness in the depths of her repentance, the demon of infatuated love was not easily exorcised. She may have been unconscious of degradation in the boundless spirit of self-sacrifice which she was willing to make for the object of her devotion, but she lost both dignity and fame. She entreated him who was now quoted as a reproach to human weakness, since the languor of passion had weakened his power and his eloquence, to sacrifice her to his fame; "to permit her no longer to adore him as a divinity who accepts the homage of his worshippers; to love her no longer, if this love diminished his reputation; to reduce her even, if necessary, to the condition of a woman despised by the world, since the glory of his love would more than compensate for the contempt of the universe."
"What reproaches," said she, "should I merit from the Church and the schools of philosophy, were I to draw from them their brightest star! And shall a woman dare to take to herself that man whom Nature meant to be the ornament and benefactor of the human race? Then reflect on the nature of matrimony, with its littleness and cares. How inconsistent it is with the dignity of a wise man! Saint Paul earnestly dissuades from it. So do the saints. So do the philosophers of ancient times. Think a while. What a ridiculous association,–the philosopher and the chambermaids, writing-desks and cradles, books and distaffs, pens and spindles! Intent on speculation when the truths of nature and revelation are breaking on your eye, will you hear the sudden cry of children, the lullaby of nurses, the turbulent bustling of disorderly servants? In the serious pursuits of wisdom there is no time to be lost. Believe me, as well withdraw totally from literature as attempt to proceed in the midst of worldly avocations. Science admits no participation in the cares of life. Remember the feats of Xanthippe. Take counsel from the example of Socrates, who has been set up as a beacon for all coming time to warn philosophers from the fatal rock of matrimony."
Such was the blended truth, irony, and wit with which Héloïse dissuaded Abélard from open marriage. He compromised the affair, and contented himself with a secret marriage. "After a night spent in prayer," said he, "in one of the churches of Paris, on the following morning we received the nuptial blessing in the presence of the uncle of Héloïse and of a few mutual friends. We then retired without observation, that this union, known only to God and a few intimates, should bring neither shame nor prejudice to my renown." A cold and selfish act, such as we might expect in Louis XIV. and Madame de Maintenon,–yet, nevertheless, the feeble concession which pride and policy make to virtue, the triumph of expediency over all heroic and manly qualities. Like Maintenon, Héloïse was willing to seem what she was not,–only to be explained on the ground that concubinage was a less evil, in the eyes of the Church, than marriage in a priest.
But even a secret marriage was attended with great embarrassment. The news of it leaks out through the servants. The envious detractors of Abélard rejoice in his weakness and his humiliation. His pride now takes offence, and he denies the ties; and so does Héloïse. The old uncle is enraged and indignant. Abélard, justly fearing his resentment,–yea, being cruelly maltreated at his instigation,–removes his wife to the convent where she was educated, and induces her to take the veil. She obeys him; she obeys him in all things; she has no will but his. She thinks of nothing but his reputation and interest; she forgets herself entirely, yet not without bitter anguish. She accepts the sacrifice, but it costs her infinite pangs. She is separated from her husband forever. Nor was the convent agreeable to her. It was dull, monotonous, dismal; imprisonment in a tomb, a living death, where none could know her agonies but God; where she could not even hear from him who was her life.
Yet immolation in the dreary convent, where for nearly forty years she combated the recollection of her folly, was perhaps the best thing for her. It was a cruel necessity. In the convent she was at least safe from molestation; she had every opportunity for study and meditation; she was free from the temptations of the world, and removed from its scandals and reproach. The world was crucified to her; Christ was now her spouse.
To a convent also Abélard retired, overwhelmed with shame and penitence. At St. Denis he assumed the strictest habits, mortified his body with severe austerities, and renewed with ardor his studies in philosophy and theology. He was not without mental sufferings, but he could bury his grief in his ambition. It would seem that a marked change now took place in the character of Abélard. He was less vain and conceited, and sought more eagerly the consolations of religion. His life became too austere for his brother monks, and they compelled him to leave this aristocratic abbey. He then resumed his lectures in the wilderness. He retreated to a desert place in Champagne, where he constructed a small oratory with his own hands. But still students gathered around him. They, too, constructed cells, like ancient anchorites, and cultivated the fields for bread. Then, as their numbers increased, they erected a vast edifice of stone and timber, which Abélard dedicated to the Holy Comforter, and called the Paraclete. It was here that his best days were spent. His renewed labors and his intellectual boldness increased the admiration of his pupils. It became almost idolatry. It is said that three thousand students assembled at the Paraclete to hear him lecture. What admiration for genius, when three thousand young men could give up the delights of Paris for a wilderness with Abélard! What marvellous powers of fascination he must have had!
This renewed success, in the midst of disgrace, created immeasurable envy. Moreover, the sarcasms, boldness, and new views of the philosopher raised a storm of hatred. Galileo was not more offensive to the pedants and priests of his generation than Abélard was to the Schoolmen and monks of his day. They impeached both his piety and theology. He was stigmatized as unsound and superficial. Yet he continued his attacks, his ridicule, and his sarcasms. In proportion to the animosities of his foes was the zeal of his followers, who admired his boldness and arrogance. At last a great clamor was raised against the daring theologian. Saint Bernard, the most influential and profound ecclesiastic of the day, headed the opposition. He maintained that the foundations of Christianity were assailed. Even Abélard could not stand before the indignation and hostility of such a saint,–a man who kindled crusades, who made popes, who controlled the opinions of the age. Abélard was obliged to fly, and sought an asylum amid the rocks and sands of Brittany. The Duke of this wild province gave him the abbey of St. Gildas;