Society as Portrayed by The Letters of Abelard and Heloise

     In The Letters of Abelard and Heloise, Abelard and Heloise’s discussions of virginity, sex, punishment and a woman’s role in society portray the moral, religious and ethical views of the era as well as point out problems within the church and society.  In Abelard and Heloise’s time the moral, religious and ethical views were intertwined.  For example, society respected and revered the clergy (134).  This respect caused people to expect their peers to take the Bible literally and act accordingly (132).  Anyone with any intellectual knowledge was to use it to glorify God’s name (149).  These three principles show that all aspects of society in the twelfth century revolved around the church.  In this strict environment, the two lovers’ communications reveal an even deeper look into the controversial topics of virginity, sex in marriage, punishment for sex outside marriage, and a woman’s role in society to reveal the prevailing thoughts of the day.
     Virgins were highly prized in the twelfth century, but often for the wrong reasons.  Abelard believes “The more God is pleased by the abstinence and continence which women have dedicated to him, the more willing he will be to grant their prayers” (123).  While Abelard points out that virginity should be devoted to God, most people practice it to please society.  Heloise remarks “[Men] consider purity of the flesh a virtue, though virtue belongs not to the body but to the soul” (133).  People of the time mistake virginity as a human trait, while they should really consider it a spiritual one.  Although most people believed it was acceptable to think lustful thoughts as long as you did not actually have sex, Abelard and Heloise know better.  Abelard chastises “foolish virgins who pride themselves on purity of the flesh or an outward show of self denial, and then wither in the fire of temptation” (139).  It almost sounds like he is referring to Heloise when he says this, as she is now a born again virgin who admits she sins by having “lustful thoughts” (133).  Society admired outward displays of virginity, while not really caring if a person held the same ideals in their mind.
     People were just as confused about sexual relations in marriage as they were about virginity.  In Abelard’s closing prayer for Heloise, he admits God has sanctified sex within a marriage (155).  Even so, he still feels guilty for having sex with his own wife “during the days of Our Lord’s Passion” (147).  Although God blesses sex in marriage, the church regulates when a couple can be together.  Society in Abelard and Heloise’s time seems to accept sex within marriage, but insinuates it is bad by determining when it is proper.
    All of this misinterpretation causes much angst for Abelard and Heloise.  Abelard goes as far as to call their affair “wanton vileness” (153).  Although he never admits he agrees with common thought, he does remind Heloise that many people believe “it was desire, not affection which bound you to me, the flame of lust rather than of love” (116).  Abelard both took Heloise’s virginity and had sex on forbidden days, so he feels the need to justify these sins by blaming lust.  Society’s beliefs in the importance of carnal virginity and the inherent evil in any sexual relationship cause Abelard to revoke his former love for Heloise.
     Both Abelard and Heloise expect God to punish them for their sin of having sex before marriage.  They disagree, however, about the rectitude of their punishment.  Abelard expects the Lord to punish bad deeds (153) and Heloise notes “the sequel is a fitting punishment for my former sins” (132).  While Abelard accepts everything about their punishment, Heloise complains that, among other things,

All laws of equity in our case were reversed.  For while we enjoyed the pleasured of an uneasy love and abandoned ourselves to fornication. . . we were spared God’s severity.  But when we amended our unlawful conduct by what was lawful. . . then the Lord in his anger laid his hand heavily upon us, and would not permit a chaste union though he had long tolerated one which was unchaste (130).
Heloise appears bitter about her plight.  When she complains to Abelard he reinforces his view that God’s punishment was actually merciful.  Abelard claims God created Heloise to prompt his castration (145), and that this castration was a blessing in disguise because it removed Abelard’s lust and allowed him to come closer to Christ (148).  This discussion reveals society’s confusion about punishment.  People believed God should punish evil acts, but they interpreted his punishments very differently.
 Abelard and Heloise’s dialogue is rife with references to the role of women in society.  Most obviously, society considers women less important than men.  Abelard clearly surprises Heloise by putting her name first in his letter.  She insists she is inferior, since she is a woman (127).  Abelard agrees with her that in the “natural order of the world” men come first (137).  Both Abelard and Heloise accept this ranking, as common knowledge dictates women are subordinate to men.  Abelard goes on to argue, however, that Heloise is in fact his superior since she is married to God (138).  Her role as God’s “wife” allows her to serve Him better, as wives are expected to continually attend their husbands.
     This idea that a woman’s only role is to serve her husband is an accepted  stereotype in Abelard and Heloise’s time.  Society expects a wife to intercede between God and her husband, even though it considers her secondary to her spouse (121).  Another responsibility is to always make her husband happy.  Abelard lists many Biblical quotes such as “a good wife makes a happy husband” (123) to further this point.  Most demeaning of all, a woman is supposed to be good in bed.  While talking of the Ethiopian woman, Abelard insists a good wife “would rather be known in bed than seen at table” (140).  Society believes women should serve men by saving them, making them happy, and having sex with them.
     However, society also views women with caution.  Heloise notes “men are most easily brought to ruin through their wives” (131).  Abelard agrees by saying, “women make even the wise forsake their faith” (150).  Again, society has proclaimed women’s inferiority.  It is interesting that Heloise accepts these demeaning comments and views without so much as a second thought about their appropriateness.
     In explaining why she has followed Abelard through so much trouble, Heloise exemplifies the stereotypical woman of the twelfth century.  She supports the notion that men are superior by “chang[ing] my clothing along with my mind, in order to prove you the sole possessor of my body and my will alike” (113).  She will do anything Abelard says, even if it involves giving up her entire life as she knows it.  She goes on to insist “I wanted simply you, nothing of yours.  I looked for no marriage-bond, no marriage portion. . . .  [I] preferr[ed] love to wedlock and freedom to chains” (113-114).  In saying this, she perpetuates the idea that women should be their husbands’ sex toys.  She does dare to go against society’s view that a woman should be married, but her reasoning is that she would rather be known as a lover than as a wife.  Heloise is a typical twelfth century woman who would give up her life because of preconceived expectations.
     Abelard and Heloise’s letters also reveal great corruption of thought in the church and society.  Heloise observes “whoever does not offend the opinions of men receives the highest of praise” (133).  People ignore the tenets of the Bible which they do not wish to follow.  As long as society accepts their actions, society considers them virtuous.  Along this line, clergy attend mass “decked out in valuable ornaments like those of the worldly men to whom they display them” (141).  Although the Bible says to be modest, clergy ignore it and conform to the desires of society.  Abelard detests this and compares these clergy to Jews.  This brings out another problem with society, of which Abelard is not aware.  Anti-sematism is obvious in this statement, as racism is obvious in Abelards discussion of the Ethiopian woman.  He insists black women are not as pretty as white women, but that they are better in bed (138 and 140).  He describes the Ethiopian woman’s color as being an “adversity” and a “disfigurement” (140).  The problems Abelard discusses as well as those he inadvertently reveals seem desperately important.  However, Heloise’s remark that in heaven “no one will envy another. . . and what each one has will suffice” (136) reveals the most important problem in the church.  Her imagining heaven as a place without envy suggests that envy is one of the church’s biggest issues.  Indeed, one of Abelards greatest hindrances is his peers’ jealousy.
     Abelard and Heloise’s discussions of virginity, sex in marriage, punishment for premarital sex, and a woman’s role in society reveal the moral, religious, and ethical views of the twelfth century as well as the main problems within the church.  Virginity is prized, but for the wrong reasons.  The church regulates marital sex even though the Bible allows it.  Punishment is expected, but often interpreted differently.  Society views women as second class citizens by expecting them to serve their husbands.  Heloise's acceptance of society's view of her role in life astonished this reader.  She has no problem questioning God on the rectitude of his punishment, but does not even imagine she can challenge society’s preconceptions.  Finally, the problems with the church in Abelard and Heloise’s time are obvious. The Letters of Abelard and Heloise provide an intriguing insight into society during the twelfth century.

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