of the man with not less astonishment than if I had seen him intrust a lamb to the care of a famishing wolf." It is one of the clearest evidences of Abelard's repentance, that he does not in his "Confessions" attempt to veil his guilt, but probably even overstates his culpability. Continuing his narrative, he says the books were open before us, but "Saepius ad sinus quam ad libros reducebautur manus. Fulbert discovered the intrigue. Heloise escaped to the home of Abelard's sister in Brittany, where she gave birth to a son, Astrolabius. Fulbert, frantic with rage, obtained from Abelard a promise to marry Heloise. Heloise, in her self-sacrificing love, would not consent to this step, which would be fatal to the hopes of ecclesiastical honors towards which she knew Abelard was looking. There was in Paris at this time a young lady of eighteen, named Heloise, neice of a canon called Fulbert. "In face," says Abelard, "she was not unexpressive, and in the greatness of her learning she was unparalleled. And because this gift was rare among women, it made this girl illustrious through the whole kingdom." In fact she was a scholar, as good as, if not better than he. She was well read in Greek and Hebrew; she spoke Latin with fluency. Abelard, according to Michelet, was the only man of his day who knew Greek, but it is doubtful whether even he knew any thing more of the language than was current in the theological discussions of the day. At least this is the view of Cousin, Remusat, and Mr. Lewes, and is supported by his own statement, that he was ignorant of certain works of Ar istotle because there existed no translations of them. (Dialectica, p. 200.) The fame, learning, and beauty of Heloise attracted the philosopher. He planned a frightful crime with diabolical ingenuity. He proposed to her uncle, Fulbert, to receive him into his house, "alleging," says he, "as my reason, that I found the care of a household an impediment to study." Fulbert consented, and constituted A bolard the tutor of his In wonder we forget to reprove the devotion which dictated such words as these: "I call God to witness, that if Augustus, emperor of the world, had deemed me worthy of his handCarius mihi et dignius videretur, tua dici meretrix quam illius imperatrix." In spite of her opposition the marriage was consummated. She denied the marriage and betook herself to the convent of Argenteuil, where she had been educated. Here Abelard visited her. The vengeance of Fulbert was frightful. With his friends and accomplices he surprised Abelard sleeping, and, as Mr. Lewes expresses it, "there inflicted that atrocious mutilation, which Origen, in a moment of religious frenzy, inflicted upon himself." In shame and contrition Abelard retired to the abbey of St. Dionysius, or Denis, the patron saint of France. Here, at the earnest request of the monks, he recommenced lecturing, but now on theological topics exclusively. The abbot of the monastery, displeased with Abelard for his censure of the corruption prevalent among the *Nosti id impudentissime tunc actum monks and san not long to wa vent his splee a grave offens ism and reli serted, while the Apostles whether the the 17th ch with the f patron saint This was honor, not of the very Vengeance against th had dare guardian reritable held at fed to under bold of a solita Abel in re loathi moral temp men. of ] paig cate es. to be ot li nd sanctioned by himself, had to wait for an opportunity to spleen. Abelard committed offense against French patriotreligious tradition. He as vhile lecturing on the Acts of stles, that he was in doubt the Dionysius mentioned in h chapter really was identical e founder of the abbey, the saint of France. was the vilest heresy. The not only of the monastery, but ery throne, was at stake. The ce of the king was invoked the heretic and traitor who red to doubt that Denis, the n saint of the realm, was the e Areopagite. A council was Soissons in 1121. Abelard the desert of Nogeat, where, the protection of Count TheoChampaigne, he built himself ry cabin of osiers and thatch banks of a rivulet. ard, the outcast from society, branded as a heretic by a of the Church, though stained utation among men, though himself for his former imy, arrogance, and overbearing was still beloved by the young Crowds came from the capitals rope to the desert of Cham great influence and many merits, but Abelard, driven from his refuge by Meanwhile, in the great world outside, his popularity was becoming great and perilous. The dispute of the day was the orthodoxy of Abelard. His adversaries thought that his old ces left their castles, their deli- chivalric spirit was broken by age, perands, and their luxurious couch-secution, and a sense of guilt. They ve in hovels, to feed on herbs, were mistaken. Abelard did not wait ine on straw. Only let them to be arraigned, but challenged Berh Abelard. Around his hut nard to prove his charges at the comsprung up till a town was estab-ing Council of Sens. The object of in the wilderness. An oratory this meeting was the translation of ilt under his direction and dedi- some sacred relics and bones. After o the Paraclete. that the matter with regard to the bones had been satisfactorily disposed of, on the 2d of June, 1140, Bernard addressed the council, impeaching Abelard. The name of Abelard, however, was still terrible to his enemies. In anticipation of the conflict, Bernard wrote to Pope Innocent: "This huge Goliah, with his armor-bearer, Arnold of Brescia, defies the armies of the Lord to battle." When Ber whole community of philosowith its distinctive system of g and discipline, bound together religious vow, yet discussing mysteries" of religion, which only be mooted in the cloister, d suspicion. The celebrated d of Clairvaux, a theologian of era Abelardi. Epestola I, p. 28. nard had finished his oration, Abelard rose to reply. All eyes gazed at him. Louis the Seventh, his train of nobles, and the prelates composing the council, yea, all Christendom, awaited in breathless anxiety the burning words of the veteran rhetorician on whose lips it had hung. Abelard was changed, but the change was for the better. The council could scarcely believe that this prematurely old man, said to be "constant in reading, frequent in prayer, given to silence," was the same person with the carelessly confident, gallant-looking youth who, forty years ago, guided by ambition, had, by his matchless subtlety of disputation, conquered William of Champeaux. Abelard's reply filled them with amazement. He only said, "I appeal to Rome!" and left the council. This proceeding of his is utterly unaccountable. When broken in spirit, and in danger of death from the priestled populace, he appealed to Rome. He must have foreseen the condemnation which awaited him, for none knew better than he the ties of gratitude which bound Pope Innocent II to favor the Bishop of Clairvaux. Bernard was, perhaps, the most powerful man in Europe. The Pope must obey the Pope-maker. "For what hath God raised thee up, lowly as thou wert, and placed thee above kings and nations. God hath but stirred up the fury of the schismatics that thou mightst have the glory of crushing it," writes Ber nard to Innocent. The Pontiff condemned the absent, unconvicted Abelard to silence, excommunicated his pupils, and forbade in future all public disputation on matters of religion! Abelard, on his way to Rome, being seized by severe illness, found an hospitable refuge with Peter Maurice, the venerable and gentle Abbot of Clugni, who obtained for him at least an apparent reconciliation with Bernard and Innocent. Abelard died at Clugni, on the 11th of April, 1142, at the age of sixty-three. His remains were removed to "the Paraclete," and in 1163 his beloved pupil and wife was laid at his side. We need not attempt to vindicate the character of Abelard in the ambitious undertakings, the self-seeking conflicts of his early life; and, least of all, do we desire or need to extenuate his conduct to Heloise. This, the great crime of his life, he did not himself seek to palliate. We have every reason to believe that in his later years he was a sincere, modest, and reverential penitent, an earnest and devoted worker in the cause of his Master. He was an ardent seeker after truth, a courageous fighter for liberty, an inspiring educator of men, who, like Arnold of Brescia, were prepared to suffer even martyrdom, advocating the people's cause against the wealthy and grasping papal hierarchy. I F |