Renaissance Fancies and Studies. Vernon LeeЧитать онлайн книгу.
on the calm sea, when the terrible knowledge rushed cold to her heart that Tristram and Yseult had drained the fatal potion.
All this is foolish and unwholesome enough, just twice as much so, for its spiritual allegorising, as the worldly love poetry of these often foolish and unwholesome German chivalrous poets. But, for our consolation, in that same huge collection of Von der Hagen's Minnesingers, stand the following six lines, addressed to the Saviour, if tradition is correct, by a knightly monk, Bruder Wernher von der Tegernsee:—
| "Dû bist mîn, ih bin dîn; |
| Des solt dû gewis sîn. |
| Dû bist beslozzen |
| In mînem herzen; |
| Verlorn ist daz sluzzelîn: |
| Dû muost immer drinne sîn." |
"Thou art locked up in my heart; the little key is lost; thou must remain inside."
This is a way of loving not logically suitable, perhaps, to a divine essence, but it is the lovingness which fertilises the soul, and makes flowers bud and birds sing in the heart of man. Out of it, through simple creatures like Bruder Wernher, through the simplicity of scores of obscurer singers and craftsmen than he, of hundreds of nameless good men and women, comes one large half of the art of Dante and Giotto, nay, of Raphael and Shakespeare: the tenderness of the modern world, unknown to stoical Antiquity.
II
The early Middle Ages—the times before Love came, and with it the gradual dignifying of all realities which had been left so long to mere gross or cunning or violent men—the early Middle Ages have left behind them one of the most complete and wonderful of human documents, the letters of Abélard and Héloïse. This is a book which each of us should read, in order to learn, with terror and self-gratulation, how the aridity of the world's soul may neutralise the greatest individual powers for happiness and good. These letters are as chains which we should keep in our dwelling-place, to remind us of past servitude, perhaps to warn us against future.
No other two individuals could have been found to illustrate, by the force of contrast, the intellectual and moral aridity of that eleventh century, which yet, in a degree, was itself a beginning of better things. For Héloïse and Abélard were not merely among the finest intellects of the Middle Ages; they were both, in different ways, to the highest degree passionately innovating natures. No woman has ever been more rich and bold and warm of mind and heart than Héloïse; nor has any woman ever questioned the unquestioned ideas and institutions of her age, of any age, with such vehemence and certainty of intuition. She judges questions which are barely asked and judged of now-a-days, applying to consecrated sentimentality the long-lost instinctive human rationalism of the ancient philosophers. How could St. Luke recommend us to desist from getting back our stolen property? She feels, however obscurely, that this is foolish, antisocial, unnatural. Nay, why should God prefer the penitence of one sinner to the constant goodness of ninety-nine righteous men? She is, this learned theologian of the eleventh century, as passionately human in thought as any Mme. Roland or Mary Wolstonecraft of a hundred years ago.
Abélard, on the other hand, we know to have been one of the most subtle and solvent thinkers of the Middle Ages; pursued by the greatest theologians, crushed by two Councils, and remaining, in the popular fancy, as a sort of Friar Bacon, a forerunner of the wizard Faustus; a man whom Bernard of Clairvaux called a thief of souls, a rapacious wolf, a Herod; a man who reveals himself a Pagan in his attempts to turn Plato into a Christian; a man who disputes about Faith in the teeth of Faith, and criticises the Law in the name of the Law; a man, most enormous of all, who sees nothing as symbol or emblem (per speculum in ænigmate), but dares to look all things in the face (facie ad faciem omnia intuetur). Facie ad faciem omnia intuetur, this, which is the acknowledged method of all modern, as it had been of all antique, thought, nay, of all modern, all antique, all healthy spiritual life—this was the most damnable habit of Abélard; and, as the letters show, of Héloïse. What shall we think, in consequence, of the intellectual and moral sterility of the orthodox world of the eleventh century, when we find this heretical man, this rebellious woman, arguing incessantly about unrealities, crushing out all human feeling, judging all questions of cause and effect, settling all relations of life, with reference to a system of intricate symbolical riddles? These things are exceedingly difficult for a modern to realise; we feel as though we had penetrated into some Gulliver's world or kingdom of the Moon; for theology and its methods have been relegated, these many hundred years, to a sort of Hortus inclusus where nothing human grows. These mediæval men of science apply their scientific energies to mastering, collecting, comparing and generalising, not of any single fact of nature, but of the words of other theologians. The magnificent sense of intellectual duty, so evident in Abélard, and in a dozen monastic authors quoted by him, is applied solely to fantasticating over Scripture and its expositors, and diverting their every expression from its literal, honest, sane meaning. And indeed, are some of the high efforts of mediæval genius, the calculations of Joachim and the Eternal Gospel, any better than the Book of Dreams and the Key to the Lottery? Most odious, perhaps, in this theology triumphant (sickening enough, in good sooth, even in the timid official theology of later days), is the loss of all sense of what's what, of fitness and decency, which interprets allegorically the grosser portions of Scripture, and, by a reverse process, lends to the soul the vilest functions of the body, and discusses virtue in the terms of fleshliness. No knowledge can come out of this straw-splitting in vacuo; and certainly no art out of this indecent pedant's symbolism: all things are turned to dusty, dirty lumber.
As with the intellectual, so also, in large degree, with the moral: a splendid will to do right is applied, in its turn, to phantoms. Here again the letters of Abélard and Héloïse are extraordinarily instructive. The highest virtue, the all-including (how differently Dante feels, whatever he may say!), is obedience. Thus Abélard, having quoted from St. Augustine that all which is done for obedience' sake is well done, proceeds very logically: "It is more advantageous for us to act rightly than to do good…. We should think not so much of the action itself, as of the manner in which it is performed."
Do not imagine that this care for the motive and contempt of the action arises from an estimate of the importance of a man's sum-total of tendencies, contrasted with his single, perhaps unintentional, acts; still less that the advantage thus referred to has anything to do with other men's happiness. The advantage is merely to the individual soul, or in a cruder, truer view, to the individual combustible body to which that soul shall be eternally reunited hereafter. And the spirit which makes virtue alone virtuous is the spirit of obedience: obedience theoretically to a god, but practically to a father of the Church, a Council, an abbot or abbess. In this manner right-doing is emptied of all rational significance, becomes dependent upon what itself, having no human, practical reason, is mere arbitrary command. Chastity, for instance, which is, together with mansuetude, the especial Christian virtue, becomes in this fashion that mere guarding of virginity which, for some occult reason, is highly prized in Heaven; as to clean living being indispensable for bearable human relations, which even the unascetic ancients recognised so clearly, there is never an inkling of that. Whence, indeed, such persons as do not go in for professionally pleasing the divinity, who are neither priests, monks, nor nuns, need not stickle about it; and the secular literature of the Middle Ages, with its Launcelots, Tristrams, Flamencas, and all its German and Provençal lyrists, becomes the glorification of illicit love. Indeed, in the letters before us, Abélard regrets his former misconduct only with reference to religious standards: as a layman he was perfectly free to seduce Héloïse; the scandal, the horrible sin, was not the seduction, but the profanation by married love of the dress of a nun, the sanctuary of the virgin. So it is with the renunciation of all the world's pleasures and interests. The ascetic sacrifice of inclination, which the stoics had conceived as resistance to the tyrant without