Theories which bring into connexion with each other modes of thought and feeling, periods of taste, forms of art and poetry, which the narrowness of men's minds constantly tends to oppose to each other, have a great stimulus for the intellect, and are almost always worth understanding. It is so with this theory of a Renaissance within the middle age, which seeks to establish a continuity between the most characteristic work of that period, the sculpture of Chartres, the windows of Le Mans, and the work of the later Renaissance, the work of Jean Cousin and Germain Pilon, thus healing that rupture between the middle age and the Renaissance which has so often been exaggerated. But it is not so much the ecclesiastical art of the middle age, its sculpture and painting--work certainly done in a great measure for pleasure's sake, in which even a secular, a rebellious spirit often betrays itself--but rather its profane poetry, the poetry of Provence, and the magnificent after-growth of that poetry in Italy and France, which those French writers have in view when they speak of this medieval Renaissance. In that poetry, earthly passion, with its intimacy, its freedom, its variety--the liberty of the heart--makes itself felt; and the name of Abelard, the great scholar and the great lover, connects the expression of this liberty of heart with the free [4] play of human intelligence around all subjects presented to it, with the liberty of the intellect, as that age understood it. Every one knows the legend of Abelard, a legend hardly less passionate, certainly not less characteristic of the middle age, than the legend of Tannhäuser; how the famous and comely clerk, in whom Wisdom herself, self-possessed, pleasant, and discreet, seemed to sit enthroned, came to live in the house of a canon of the church of Notre-Dame, where dwelt a girl, Heloïse, believed to be the old priest's orphan niece; how the old priest had testified his love for her by giving her an education then unrivalled, so that rumour asserted that, through the knowledge of languages, enabling her to penetrate into the mysteries of the older world, she had become a sorceress, like the Celtic druidesses; and how as Abelard and Heloïse sat together at home there, to refine a little further on the nature of abstract ideas, "Love made himself of the party with them." You conceive the temptations of the scholar, who, in such dreamy tranquillity, amid the bright and busy spectacle of the "Island," lived in a world of something like shadows; and that for one who knew so well how to assign its exact value to every abstract thought, those restraints which lie on the consciences of other men had been relaxed. It appears that he composed many verses in the vulgar tongue: already the young men sang them on the quay below the house. Those songs, says M. de Rémusat, [5] were probably in the taste of the Trouvères, "of whom he was one of the first in date, or, so