Still the fact of the critical confusion of the personages in the novel with the historical Director and Directress of the Pensionnat in the Rue d'Isabelle does create difficulties in the way of forming right opinions. And to remove them, we have to follow the plan already recommended,--to make sure of our facts, before calling in the aid of psychological arguments. And in this case, to see the position clearly, we must disentangle from the imaginary story in _Villette_ the real personages and events woven into the fabric of a parable where, as I have said, they appear amongst fictitious circumstances and produce consequently false impressions. In other words, we have to recover a clear knowledge of the true Monsieur Heger before we can determine where 'Paul Emanuel' resembles, and where he differs from, the Professor, _whom Charlotte loved: but who never showed any particle of love for Charlotte, such as Paul Emanuel bestowed on Lucy Snowe_. And then we have to re-establish in her true place, as Monsieur Heger's wife and the mother of his five children, the true Directress of the Pensionnat in the Rue d'Isabelle--who must be contrasted, rather than compared, with the crafty, jealous and pitiless Madame Beck of the novel, selfishly and cruelly interfering with the true course of an entirely legitimate and romantic attachment between her English teacher and her cousin, the Professor of literature. And the relative positions of these two Directresses clearly seen, we have to ask ourselves, Whether the real Madame Heger is proved to have had the base and detestable character of the hateful Madame Beck? and whether she really _was_, in any voluntary or even involuntary, way, the direct cause of poor Charlotte's anguish, suspense and final heart-break? And whether, given the positions and the different views of life and sense of duty of the different people whose destinies become entangled in this tragical romance, we can find fault with any person concerned in these events,--unless, indeed, we follow Greek methods, and drag in the Eumenides? Or, else, suppose it a parallel case with Job's: and decide that it was the will of the Higher Powers to prove Charlotte's virtue and to call forth her genius? But in so far as mere mortals are concerned, we have to see whether anything else could have happened, and whether poor Charlotte was not bound to break her heart?