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to an acquaintance with science as to sanctity of life, as we may be easily convinced by the etymology of the word and the testimony of the saints themselves. Such is, among others, that of St. Augustine, in Book XVIII. of the de Civitate Dei, in which he points out the distinction between philosophic sects: The Italian school had for its founder Pythagoras of Samos, from whom it is said the name of philosophy took its rise. Previous to him, those men were called sages, who seemed to excel others by a kind of life worthy of laudation; but he, when interrogated one day in regard to his profession, responded that he was a philosopher, that is, a seeker or lover of wisdom, inasmuch as he seemed to be extremely arrogant, who made a profession of being wise.'"*

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* What a speech for an injured girl to make to her lover who hoped to mend all by marriage! In her the most astonishing erudition and sagacity are combined. She continues her quotation of authorities; but of the rest of the speech we give a paraphrase rather than a translation. Like every noble woman, she would be loved wholly for her own sake. Her lover must adhere to her, because he loves her, not because he is bound by any laws, human or divine. Any fault she can pardon, but the one fault of being indifferent towards her. Her love is so intense that binding it with any outward chain of marriage seems superfluous, and like mockery. Few, like Heloise, can fulfil the law of marriage by being above the law. Church and State, then, must not cease to demand public vows from those who would enter into the conjugal relation.

"From this passage it is evident that the sages of antiquity were called philosophers, not so much on account of their superior knowledge, as on account of their goodness. As to their continence and sobriety, I shall not attempt to collect the proofs; I should appear like one attempting to instruct the goddess of wisdom herself. But if laymen and gentiles have lived thus, although they were free from all religious vows, you, who are a clerk, and bound to the duties of a canon, ought not to prefer shameless pleasures to your sacred ministry; to precipitate yourself into an ingulfing Charybdis, and, braving every shame, plunge irrevocably into an abyss of impurity. If the prerogatives of the church weigh lightly with you, maintain at least the dignity of philosophy. If you have no religious scruples, let the sentiment of de cency temper your rashness. Remember that Socrates was a married man, and how bitterly he expiated such an offence to philosophy; others, warned by his example, should be made more cautious."

She also represented to Abelard the danger that would await him on his return to Paris, and, with unparalleled generosity, declared to him that the title of lover would be more precious to her and more honorable to him than that of wife; that she wished to retain him through his tenderness for her, and not to hold him enchained in the bonds of matrimony. Would not their meetings, after momentary separa

tions, be the more charming, because more rare? Finally, perceiving that her efforts to convince Abelard and change his resolution were unavailing, sighing deeply and weeping, she terminated her speech in these prophetic words: "It is the only thing that remains for us to do in order to destroy ourselves, and bring upon ourselves a misery as deep as the love that preceded it."

*

Recommending their young child to the sister of Abelard, they returned secretly to Paris. A few days later, having passed the night in celebrating vigils in a certain church, at the dawn of morning they received the nuptial benediction in the presence of Fulbert and several of his friends and theirs.†

* The instinctive judgment of woman, that results from quickness of perception and fineness of organization, that she cannot clearly express, because it is intuitive; that sometimes makes her seem obstinate because her conviction lies deeper than the understanding, and is therefore to herself inexplicable, this instinctive judgment is often better than the articulate judgment of man, that loses in penetration more than it gains in clearness of form.

Nocte secretis orationum vigiliis in quâdam ecclesia celebratis, ibidem summo manè, avunculo ejus atque quibusdam nostris vel ipsius amicis assentibus, nuptiali benedictione confæderamur.-Epistola Abalardi, p. 48.

XX.

RETRIBUTION.

Alas how changed! what sudden horrors rise!
A naked Lover bound and bleeding lies!
Where, where was Eloise? her voice, her hand,
Her poniard, had opposed the dire command.
Barbarian, stay! that bloody stroke restrain;
The crime was common, common be the pain.
I can no more; by shame, by rage suppressed,
Let tears and burning blushes speak the rest.
POPE'S "Eloise to Abelard."

AFTER their marriage, Heloise returned to the house of her uncle, and Abelard went to his own habitation. He saw her but seldom, and then in some disguise, or in the most secret manner. Every precaution was taken to keep his marriage with the niece of Fulbert a secret.

Concealment is impossible; "murder will out;" every hidden thing shall be revealed." It soon began to be rumored that the great philosopher had been shorn of his locks by a fair Delilah, who, after depriving him of his strength, had entangled him in the net of matrimony. Officious friends of Fulbert declared that the only way to retrieve the honor of his

house was to make public the marriage of his niece with her seducer. Perhaps the canon never intended to keep his promise; perhaps he was influenced by his friends; at all events, his sworn faith was broken. Every opportunity was embraced by those connected with his house, to make known the secret marriage of Heloise and Abelard.

The friends of the philosopher grieved over his folly in relinquishing his chances of preferment in the church by espousing his mistress. How foolish to lay his hand on the distaff, when the crosier was within his reach, and the mitre was not beyond his ambitious hopes !

Far otherwise was it with the friends of Heloise. Her honor had been retrieved, and every thing had been attained that even ambition could desire. Many a noble lady would have considered herself honored by the offered hand of Abelard; how great, then, was the fortune of the obscure niece of Fulbert, in obtain ing him for a husband! Her marriage was soon made the subject of conversation in every house in Paris; and many, moved by envy, comforted themselves by recounting the dishonorable and unpleasant circumstances that attended it.

Abelard and Heloise, however, strenuously denied* their marriage. Who should know so well as they?

* Epistola Abælardi, p. 50.

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