Kitabı oku: «The love letters of Abelard and Heloise», sayfa 4

Deliver yourself, Heloise, from the shameful remains of a passion which has taken too deep root. Remember that the least thought for any other than God is an adultery. If you could see me here with my meagre face and melancholy air, surrounded with numbers of persecuting monks, who are alarmed at my reputation for learning and offended at my lean visage, as if I threatened them with a reformation, what would you say of my base sighs and of those unprofitable tears which deceive these credulous men? Alas! I am humbled under love, and not under the Cross. Pity me and free yourself. If your vocation be, as you say, my work, deprive me not of the merit of it by your continual inquietudes. Tell me you will be true to the habit which covers you by an inward retirement. Fear God, that you may be delivered from your frailties; love Him that you may advance in virtue. Be not restless in the cloister for it is the peace of saints. Embrace your bands, they are the chains of Christ Jesus; He will lighten them and bear them with you, if you will but accept them with humility.

Without growing severe to a passion that still possesses you, learn from your own misery to succour your weak sisters; pity them upon consideration of your own faults. And if any thoughts too natural should importune you, fly to the foot of the Cross and there beg for mercy – there are wounds open for healing; lament them before the dying Deity. At the head of a religious society be not a slave, and having rule over queens, begin to govern yourself. Blush at the least revolt of your senses. Remember that even at the foot of the altar we often sacrifice to lying spirits, and that no incense can be more agreeable to them than the earthly passion that still burns in the heart of a religious. If during your abode in the world your soul has acquired a habit of loving, feel it now no more save for Jesus Christ. Repent of all the moments of your life which you have wasted in the world and on pleasure; demand them of me, 'tis a robbery of which I am guilty; take courage and boldly reproach me with it.

I have been indeed your master, but it was only to teach sin. You call me your father; before I had any claim to the title, I deserved that of parricide. I am your brother, but it is the affinity of sin that brings me that distinction. I am called your husband, but it is after a public scandal. If you have abused the sanctity of so many holy terms in the superscription of your letter to do me honour and flatter your own passion, blot them out and replace them with those of murderer, villain and enemy, who has conspired against your honour, troubled your quiet, and betrayed your innocence. You would have perished through my means but for an extraordinary act of grace which, that you might be saved, has thrown me down in the middle of my course.

This is the thought you ought to have of a fugitive who desires to deprive you of the hope of ever seeing him again. But when love has once been sincere how difficult it is to determine to love no more! 'Tis a thousand times more easy to renounce the world than love. I hate this deceitful, faithless world; I think no more of it; but my wandering heart still eternally seeks you, and is filled with anguish at having lost you, in spite of all the powers of my reason. In the meantime, though I should be so cowardly as to retract what you have read, do not suffer me to offer myself to your thoughts save in this last fashion. Remember my last worldly endeavours were to seduce your heart; you perished by my means and I with you: the same waves swallowed us up. We waited for death with indifference, and the same death had carried us headlong to the same punishments. But Providence warded off the blow, and our shipwreck has thrown us into a haven. There are some whom God saves by suffering. Let my salvation be the fruit of your prayers; let me owe it to your tears and your exemplary holiness. Though my heart, Lord, be filled with the love of Thy creature, Thy hand can, when it pleases, empty me of all love save for Thee. To love Heloise truly is to leave her to that quiet which retirement and virtue afford. I have resolved it: this letter shall be my last fault. Adieu. If I die here I will give orders that my body be carried to the House of the Paraclete. You shall see me in that condition, not to demand tears from you, for it will be too late; weep rather for me now and extinguish the fire which burns me. You shall see me in order that your piety may be strengthened by horror of this carcase, and my death be eloquent to tell you what you brave when you love a man. I hope you will be willing, when you have finished this mortal life, to be buried near me. Your cold ashes need then fear nothing, and my tomb shall be the more rich and renowned.

LETTER III

Heloise to Abelard

To Abelard her well-beloved in Christ Jesus, from Heloise his well-beloved in the same Christ Jesus.

I read the letter I received from you with great impatience: in spite of all my misfortunes I hoped to find nothing in it besides arguments of comfort. But how ingenious are lovers in tormenting themselves. Judge of the exquisite sensibility and force of my love by that which causes the grief of my soul. I was disturbed at the superscription of your letter; why did you place the name of Heloise before that of Abelard? What means this cruel and unjust distinction? It was your name only – the name of a father and a husband – which my eager eyes sought for. I did not look for my own, which I would if possible forget, for it is the cause of all your misfortunes. The rules of decorum, and your position as master and director over me, opposed that ceremony in addressing me; and love commanded you to banish it: alas! you know all this but too well!

Did you address me thus before cruel fortune had ruined my happiness? I see your heart has forsaken me, and you have made greater advances in the way of devotion than I could wish. Alas! I am too weak to follow you; condescend at least to stay for me and animate me with your advice. Can you have the cruelty to abandon me? The fear of this stabs my heart; the fearful presages you make at the end of your letter, those terrible images you draw of your death, quite distract me. Cruel Abelard! you ought to have stopped my tears and you make them flow. You ought to have quelled the turmoil of my heart and you throw me into greater disorder.

You desire that after your death I should take care of your ashes and pay them the last duties. Alas! in what temper did you conceive these mournful ideas, and how could you describe them to me? Did not the dread of causing my immediate death make the pen drop from your hand? You did not reflect, I suppose, upon all those torments to which you were going to deliver me? Heaven, severe as it has been to me, is not so insensible as to permit me to live one moment after you. Life without Abelard were an insupportable punishment, and death a most exquisite happiness if by that means I could be united to him. If Heaven but hearken to my continual cry, your days will be prolonged and you will bury me.

Is it not your part to prepare me by powerful exhortation against that great crisis which shakes the most resolute and stable minds? Is it not your part to receive my last sighs, superintend my funeral, and give an account of my acts and my faith? Who but you can recommend us worthily to God, and by the fervour and merit of your prayers conduct those souls to Him which you have joined to His worship by solemn vows? We expect those pious offices from your paternal charity. After this you will be free from those disquietudes which now molest you, and you will quit life with ease whenever it shall please God to call you away. You may follow us content with what you have done, and in a full assurance of our happiness. But till then write me no more such terrible things; for we are already sufficiently miserable, nor need to have our sorrows aggravated. Our life here is but a languishing death; would you hasten it? Our present disgraces are sufficient to employ our thoughts continually, and shall we seek in the future new reasons for fear? How void of reason are men, said Seneca, to make distant evils present by reflections, and to take pains before death to lose all the joys of life.

When you have finished your course here below, you said that it is your desire that your body be borne to the House of the Paraclete, to the intent that being always before my eyes you may be ever present in my mind. Can you think that the traces you have drawn on my heart can ever be worn out, or that any length of time can obliterate the memory we hold here of your benefits? And what time shall I find for those prayers you speak of? Alas! I shall then be filled with other cares, for so heavy a misfortune would leave me no moment's quiet. Can my feeble reason resist such powerful assaults? When I am distracted and raving (if I dare say it) even against Heaven itself, I shall not soften it by my cries, but rather provoke it by my reproaches. How should I pray or how bear up against my grief? I should be more eager to follow you than to pay you the sad ceremonies of a funeral. It is for you, for Abelard, that I have resolved to live, and if you are ravished from me I can make no use of my miserable days. Alas! what lamentations should I make if Heaven, by a cruel pity, preserved me for that moment? When I but think of this last separation I feel all the pangs of death; what should I be then if I should see this dreadful hour? Forbear therefore to infuse into my mind such mournful thoughts, if not for love, at least for pity.

You desire me to give myself up to my duty, and to be wholly God's, to whom I am consecrated. How can I do that, when you frighten me with apprehensions that continually possess my mind both night and day? When an evil threatens us, and it is impossible to ward it off, why do we give up ourselves to the unprofitable fear of it, which is yet even more tormenting than the evil itself? What have I hope for after the loss of you? What can confine me to earth when death shall have taken away from me all that was dear on it? I have renounced without difficulty all the charms of life, preserving only my love, and the secret pleasure of thinking incessantly of you, and hearing that you live. And yet, alas! you do not live for me, and dare not flatter myself even with the hope that I shall ever see you again. This is the greatest of my afflictions.

Merciless Fortune! hadst thou not persecuted me enough? Thou dost not give me any respite; thou hast exhausted all thy vengeance upon me, and reserved thyself nothing whereby thou mayst appear terrible to others. Thou hast wearied thyself in tormenting me, and others have nothing to fear from thy anger. But what use to longer arm thyself against me? The wounds I have already received leave no room for others, unless thou desirest to kill me. Or dost thou fear amidst the numerous torments heaped on me, dost thou fear that such a final stroke would deliver me from all other ills? Therefore thou preservest me from death in order to make me die daily.

Dear Abelard, pity my despair! Was ever any being so miserable? The higher you raised me above other women, who envied me your love, the more sensible am I now of the loss of your heart. I was exalted to the top of happiness only that I might have the more terrible fall. Nothing could be compared to my pleasures, and now nothing can equal my misery. My joys once raised the envy of my rivals, my present wretchedness calls forth the compassion of all that see me. My Fortune has been always in extremes; she has loaded me with the greatest favours and then heaped me with the greatest afflictions; ingenious in tormenting me, she has made the memory of the joys I have lost an inexhaustible spring of tears. Love, which being possest was her most delightful gift, on being taken away is an untold sorrow. In short, her malice has entirely succeeded, and I find my present afflictions proportionately bitter as the transports which charmed me were sweet.

But what aggravates my sufferings yet more is, that we began to be miserable at a time when we seemed the least to deserve it. While we gave ourselves up to the enjoyment of a guilty love nothing opposed our pleasures; but scarcely had we retrenched our passion and taken refuge in matrimony, than the wrath of Heaven fell on us with all its weight. And how barbarous was your punishment! Ah! what right had a cruel Uncle over us? We were joined to each other even before the altar, and this should have protected us from the rage of our enemies. Besides, we were separated; you were busy with your lectures and instructed a learned audience in mysteries which the greatest geniuses before you could not penetrate; and I, in obedience to you, retired to a cloister. I there spent whole days in thinking of you, and sometimes meditating on holy lessons to which I endeavoured to apply myself. At this very juncture punishment fell upon us, and you who were least guilty became the object of the whole vengeance of a barbarous man. But why should I rave at Fulbert? I, wretched I, have ruined you, and have been the cause of all your misfortunes. How dangerous it is for a great man to suffer himself to be moved by our sex! He ought from his infancy to be inured to insensibility of heart against all our charms. ‘Hearken, my son’ (said formerly the wisest of men), ‘attend and keep my instructions; if a beautiful woman by her looks endeavour to entice thee, permit not thyself to be overcome by a corrupt inclination; reject the poison she offers, and follow not the paths she directs. Her house is the gate of destruction and death.’ I have long examined things, and have found that death is less dangerous than beauty. It is the shipwreck of liberty, a fatal snare, from which it is impossible ever to get free. It was a woman who threw down the first man from the glorious position in which Heaven had placed him; she, who was created to partake of his happiness, was the sole cause of his ruin. How bright had been the glory of Samson if his heart had been proof against the charms of Delilah, as against the weapons of the Philistines. A woman disarmed and betrayed he who had been a conqueror of armies. He saw himself delivered into the hands of his enemies; he was deprived of his eyes, those inlets of love into the soul; distracted and despairing he died without any consolation save that of including his enemies in his ruin. Solomon, that he might please women, forsook pleasing God; that king whose wisdom princes came from all parts to admire, he whom God had chosen to build the temple, abandoned the worship of the very altars he had raised, and proceeded to such a pitch of folly as even to burn incense to idols. Job had no enemy more cruel than his wife; what temptations did he not bear? The evil spirit who had declared himself his persecutor employed a woman as an instrument to shake his constancy. And the same evil spirit made Heloise an instrument to ruin Abelard. All the poor comfort I have is that I am not the voluntary cause of your misfortunes. I have not betrayed you; but my constancy and love have been destructive to you. If I have committed a crime in loving you so constantly I cannot repent it. I have endeavoured to please you even at the expense of my virtue, and therefore deserve the pains I feel. As soon as I was persuaded of your love I delayed scarce a moment in yielding to your protestations; to be beloved by Abelard was in my esteem so great a glory, and I so impatiently desired it, not to believe in it immediately. I aimed at nothing but convincing you of my utmost passion. I made no use of those defences of disdain and honour; those enemies of pleasure which tyrannise over our sex made in me but a weak and unprofitable resistance. I sacrificed all to my love, and I forced my duty to give place to the ambition of making happy the most famous and learned person of the age. If any consideration had been able to stop me, it would have been without doubt my love. I feared lest having nothing further to offer you your passion might become languid, and you might seek for new pleasures in another conquest. But it was easy for you to cure me of a suspicion so opposite to my own inclination. I ought to have foreseen other more certain evils, and to have considered that the idea of lost enjoyments would be the trouble of my whole life.

How happy should I be could I wash out with my tears the memory of those pleasures which I yet think of with delight. At least I will try by strong endeavour to smother in my heart those desires to which the frailty of my nature gives birth, and I will exercise on myself such torments as those you have to suffer from the rage of your enemies. I will endeavour by this means to satisfy you at least, if I cannot appease an angry God. For to show you to what a deplorable condition I am reduced, and how far my repentance is from being complete, I dare even accuse Heaven at this moment of cruelty for delivering you over to the snares prepared for you. My repinings can only kindle divine wrath, when I should be seeking for mercy.

In order to expiate a crime it is not sufficient to bear the punishment; whatever we suffer is of no avail if the passion still continues and the heart is filled with the same desire. It is an easy matter to confess a weakness, and inflict on ourselves some punishment, but it needs perfect power over our nature to extinguish the memory of pleasures, which by a loved habitude have gained possession of our minds. How many persons do we see who make an outward confession of their faults, yet, far from being in distress about them, take a new pleasure in relating them. Contrition of the heart ought to accompany the confession of the mouth, yet this very rarely happens. I, who have experienced so many pleasures in loving you, feel, in spite of myself, that I cannot repent them, nor forbear through memory to enjoy them over again. Whatever efforts I use, on whatever side I turn, the sweet thought still pursues me, and every object brings to my mind what it is my duty to forget. During the quiet night, when my heart ought to be still in that sleep which suspends the greatest cares, I cannot avoid the illusions of my heart. I dream I am still with my dear Abelard. I see him, I speak to him and hear him answer. Charmed with each other we forsake our studies and give ourselves up to love. Sometimes too I seem to struggle with your enemies; I oppose their fury, I break into piteous cries, and in a moment I awake in tears. Even into holy places before the altar I carry the memory of our love, and far from lamenting for having been seduced by pleasures, I sigh for having lost them.

I remember (for nothing is forgot by lovers) the time and place in which you first declared your passion and swore you would love me till death. Your words, your oaths, are deeply graven in my heart. My stammering speech betrays to all the disorder of my mind; my sighs discover me, and your name is ever on my lips. O Lord! when I am thus afflicted why dost not Thou pity my weakness and strengthen me with Thy grace? You are happy, Abelard, in that grace is given you, and your misfortune has been the occasion of your finding rest. The punishment of your body has cured the deadly wounds of your soul. The tempest has driven you into the haven. God, who seemed to deal heavily with you, sought only to help you; He was a Father chastising and not an Enemy revenging – a wise Physician putting you to some pain in order to preserve your life. I am a thousand times more to be pitied than you, for I have still a thousand passions to fight. 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 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 endeavor 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 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.