The mere form of the letters that passed between Abelard and Héloïse shows how little the passion of the latter was returned. Abelard divides and subdivides his mistress’s letters; he replies to them methodically, and by chapters. He heads his own: “To the spouse of Christ, the slave of Christ”; or “To his dear sister in Christ, Abelard her brother in Christ.” Héloïse’s tone is very different: “To her master, nay, father; to her husband, nay, brother; his handmaid, his spouse, nay, his daughter, his sister; Héloïse to Abelard.”[f] _Abelard and the University_ [Sidenote: [1100-1150 A.D.]] Hasting Rashdall describes the relations between Abelard’s influence in Paris and the ultimate development of the University of Paris as follows: “The less imaginative historians of the University of Paris have generally been contented with tracing its origin to the teaching of Abelard. And it was undoubtedly to the intellectual movement of which Abelard is the most conspicuous representative that the rise of the university must ultimately be ascribed. But there was nothing in the organisation of the schools wherein Abelard taught to distinguish them from any other cathedral schools which might for a time be rendered famous by the teaching of some illustrious master. In the age of Abelard there were three great churches at Paris more or less famous for their schools. In the first place there was the cathedral (Notre Dame), whose schools were presided over by William of Champeaux. Then, on the left bank of the Seine, there was the collegiate church of St. Geneviève; and there was the church of the Canons Regular of St. Victor’s, where a school for external scholars was started by William after his retirement from the world. St. Victor’s became the head-quarters of the old traditional or positive theology, and it had ceased to exist, or ceased to attract secular students, before the first traces of a university organisation begin to appear. With both the secular schools of Paris, Abelard was at one time or other connected. Denifle’s repudiation of the old view that the university arose from a junction between the arts schools of St. Geneviève and the theological schools of Notre Dame goes slightly beyond the evidence, but in the main he is unquestionably right in contending that it was the cathedral schools which eventually developed into the university. “It was the fame of Abelard which first drew to the streets of Paris the hordes of students whose presence involved that multiplication of masters by whom the university was ultimately formed. In that sense, and in that sense only the origin of the University of Paris may be connected with the name and age of Abelard. Of a university or a recognised society of masters we hear nothing; nay, the existence of such an institution was impossible at a time when the single master of the cloister school seems to have been as a rule the only recognised master in or around each particular church.”[m]