hypocrite. They look upon purity of the flesh as virtue which is of the soul, not of the body. Having some praise from men, I merit none from God, who knows the heart. I am called religious at a time when most religion is hypocrisy, and when whoever keeps from offence against human law is praised. Perhaps it seems praiseworthy and acceptable to God, through decent conduct,—whatever the intent—to avoid scandalizing the Church or causing the Lord's name to be blasphemed or the religious Order discredited. Perhaps it may be of grace just to abstain from evil. But the Scripture says, 'Refrain from evil and do good'; and vainly he attempts either who does not act from love of God. God knows that I have always feared to offend thee more than I feared to offend Him; and have desired to please thee rather than Him. Thy command, not the divine love, put on me this garb of religion. What a wretched life I lead if I vainly endure all this here and am to have no reward hereafter. My hypocrisy has long deceived you, as it has others, and therefore you desire my prayers. Have no such confidence; I need your prayers; do not withdraw their aid. Do not take away the medicine, thinking me whole. Do not cease to think me needy; do not think me strong; do not delay your help. Cease from praising me, I beg. No one versed in medicine will judge of inner disease from outward view. Thy praise is the more perilous because I love it, and desire to please thee always. Be fearful rather than confident regarding me, so that I may have the help of your care. Do not seek to spur me on, by quoting, 'For strength is made perfect in weakness,' or 'He is not crowned unless he have contended lawfully.' I am not looking for the crown of victory; enough for me to escape peril; safer to shun peril than to wage war! In whatever little corner of heaven God puts me, that will satisfy me. Hear what Saint Jerome says: 'I confess my weakness; I do not wish to fight for the hope of victory, lest I lose.' Why give up certainties to follow the uncertain?"
This letter gives a view of Heloïse's mind, its strong grasp and its capacity for reasoning, though its reasoning is here distraught with passion. Scathingly, half-blinded by her pain, she declares the perversities of Providence, as they glared upon her. Such a disclosure of the woman's mind suggests how broadly based in thought and largely reared was that great love into which her whole soul had been poured, the mind as well as heart. Her love was great, unique, not only from its force of feeling, but from the power and scope of thought by which passion and feeling were carried out so far and fully to the last conclusions of devotion. The letter also shows a woman driven by stress of misery to utter cries
