business man retires, his days are listless and wearying, and he wonders that happiness should have forsaken him at the moment when he renounced care and toil. Satisfaction is found only in doing. Alexander wept when he had done conquering the world, for the same reason that the merchant feels sad when he closes for the last time the old familiar counting-room. When one leaves scenes of activity for the purpose of enjoying repose, he soon finds himself a victim of ennui, and strong must be his virtue, or he will yield to the excitement of sinful pleasures.

Abelard, moved perhaps by a desire to obtain a position in the church, like that of William of Champeaux, for the purpose, it might be, of adding a knowledge of theology to his other acquirements, or impelled, possibly, by his restless nature, to seek new adventures, left Paris for the school of Anselm at Laon.

Anselm of Laon, who must not be confounded with Anselm, the Archbishop of Canterbury, was the most distinguished teacher of theology in his times. He began his teaching in Paris, and William of Champeaux had been his pupil. His reputation was such, that pupils were attracted to Laon from all parts of Europe. His method was simple, but his elocution was remarkably fine. His lectures contained little else than a commentary on the text of Scripture, but a fine delivery charmed his auditors.

Abelard was not at all pleased with his new mas

ter.

"From a distance," said the restless pupil," he was a beautiful tree loaded with foliage; near by, he

was a tree without fruit, or

resembled the arid tree When he kindled his fire

that was cursed by Christ. he produced smoke, but no light."* We may easily believe that he did not "long lie at ease under the shade of that tree." At first he manifested his low estimate of Anselm by neglecting his lectures. Those pupils who thought most of their teacher, were of course offended by such an exhibition of indifference. One of his fellow students asked him one day what he thought of the instruction in sacred things, hinting to him, at the same time, that his studies thus far had been confined to natural sciences. The response of Abelard was quite characteristic, and somewhat provoking. He regarded as most salutary the science that gives one a knowledge of his own soul, but thought that men of science needed nothing but a single commentary, in order to understand the sacred books. He added that such were in no need of a master. This response was not very flattering to the self-love of those who were zealous pupils, and the presumptuous young Breton, who openly neglected the instruction of the great Anselm, was made the

* Epistola Abelardi (Historia Calamitatum), p. 16. With reference to Anselm Abelard quotes from Lucan:

object of their ridicule. He coolly answered their jeering, by saying that he was ready for them if they wished to test the matter. The Prophecy of Ezekiel was accordingly chosen as the most obscure and most difficult to explain. An accompanying commentary was given to Abelard, and he invited them to attend his lecture the next day. Some that professed friendship, advised him not to undertake an enterprise of such magnitude, and to remember his want of experience in such high matters. With his usual self-reliance, he replied to them that he was in the habit of obeying his own spirit instead of following custom.

At the first lecture he had but few auditors. It seemed to most of the students, many of whom belonged to the regular clergy, that a lecture upon the most difficult portion of the Scriptures by a new-comer, by one who had received no instruction in sacred science, who had never been initiated into the mysteries of theology, was a thing too ridiculous to be countenanced, too rash to be encouraged, too irreverent to be tolerated. The few, however, that did attend, were greatly charmed. The notes which they took were transcribed by the others, and their eulogies made all eager to attend the next lecture.

A new chair was thus erected by the side of that of Anselm. A rash young man not only seemed to despise the most distinguished of European teachers of theology, but threatened to eclipse him among his

own pupils. The old man was astonished and enraged. A fate like that of William of Champeaux seemed to await him. Two of his most distinguished pupils, however, came to his assistance, and recommended the old man to exercise his authority, and put a stop to the lectures of Abelard. Anselm announced to his pupils, by way of excuse for his course, that he feared lest through the inexperience of Abelard, some error concerning doctrine might escape him; but they were not satisfied with such a pretext, and attributed to jealousy the real motives of the master for silencing so brilliant a lecturer.†

Abelard returned to Paris, having despoiled the old theologian of much of his honor. It is an established law, that every man must give place to a superior. The wisest and the best is the lawful governor of the world.

* Alberic of Rheims, and Lotulfus of Navarre, with whom Abelard subsequently came in contact.

+ See Abelard's account in the Historia Calamitatum.

XV.

FULBERT AND HIS NIECE.

WHEN the curious traveller goes to Paris, he not only visits the splendid constructions of modern times, but also looks after those things that are monumental of earlier ages.

When in going about that part of the city which is most ancient, the part situated on the island in the Seine, we descend by a flight of stairs from the quai Napoleon into the rue des Chantres, above the door of the first house on the left, we read this inscription:

HÉLOÏSE, ABÉLARD HABITÈRENT CES LIEUX, DES SINCERES AMANS MODÈLES PRÉCIEUX. L'AN 1118.

'Here dwelt Heloise and Abelard, precious models of sincere lovers. The year 1118."

If we go in we shall find fitted into the wall a double medallion, bearing the profile of a man and the profile of a woman. The stupid people about the place will try to make us believe that these profiles are