Two lines of study are apparent in Paris. There is the mysticism of the school of St Victor, represented by men of such mental calibre as Hugo († 1141), a native of Germany, and his pupil Richard († 1173), a native of Scotland. The combined influence of these two men on the English mind was very great, for many productions of the English mystical school were inspired by or adapted from their Latin mystical works. The writings of Richard translated into English are frequently found in manuscripts by the side of the works of the later English mystics, Richard Rolle († 1349), and Walter Hylton († 1395).
On the other hand Paris was the first to experience the vivifying influence of the renewed study of Greek philosophy, especially of the Aristotelian corpus, together with its comments by Arabian philosophers, especially with those of Averroes (fl. 1150). Jews from the south of France had introduced these writings, which, repeatedly condemned but as often advocated, had the effect on speculative minds of the introduction of a new science[791]. Christian theology, rising to the occasion, adopted their metaphysical views, though so radically divergent from its own, and the result was the birth of scholastic philosophy. But where the incompatibility of the union was felt scholars left the halls of discussion and turned their energies to grappling with the problems of active life.
In Oxford as early as 1133 Robert Pullen, who had studied in Paris, was lecturing on week days and preaching on Sundays to the people, and during the course of the 13th century a number of men who had won the highest distinctions at the university,—such as Edmund Rich († 1240), Adam Marsh († 1257-8), and Robert Grosseteste (afterwards bishop of Lincoln, † 1253), followed in his footsteps. Their efforts fell in with those of the newly founded orders of friars, and they greeted as brothers in the spirit the twelve Dominicans who arrived at Oxford in 1221 and the Franciscans who came in 1224. These maintained an utter distrust of learning, which led to much argument between them and the students, but all alike were zealous in working for the welfare of the uneducated classes.
We are indebted to Thomas de Hales[792] for one of the earliest and most beautiful poems written for the use of a nun. He was a native of Hales in Gloucestershire, studied both at Oxford and Paris, and was under the influence of the Franciscan movement. Wadding says in his annals of the Franciscan order that ‘Thomas de Hales, created a doctor of the Sorbonne, was most celebrated and is known not only in England, but also in France, Germany, and Italy.’ Thomas was on friendly terms with Adam Marsh who had become a Franciscan friar, and he joined this order himself as is apparent from the superscription of his English poem[793]. Various facts suggest possibilities as to his career, for Hales in Gloucestershire was the home also of Alexander de Hales († 1245) who went to Paris and spent his energies in compiling a work on scholasticism which secured him the title of doctor irrefragabilis. Moreover in 1246 Hales became the seat of a Cistercian monastery founded by Henry III.’s brother, Richard, earl of Cornwall, who was intimately connected with the circle of men at Oxford and a friend and patron of the Franciscans. It is possible that Thomas owed encouragement to the learned Alexander or to Earl Richard. The year 1250 is accepted as the date when he flourished, but his English poem was probably written somewhat earlier. This is suggested by the praise bestowed in it on King Henry and his wealth, which could hardly have been accorded later than 1240, for it was then that the king began to alienate his people’s affection by tampering with the coinage and by countenancing foreign influences at court and in the Church, in compliance with the wishes of his wife, Eleanor of Provence.
The poem of Thomas is called a Luve Ron, that is a love song; it consists of twenty-six rhymed stanzas with much alliterative assonance. Falling in with the tendencies of the age it treats of the happiness in store for women who accept Christ as their spouse. Thomas describes how he came to advise a nun in her choice of a lover. As the translation of the poem into modern English rhyme sacrifices much of its directness, the stanzas which follow have been rendered as prose.
‘A maid of Christ bade me earnestly to make her a love-song,
That she might best learn how to take a faithful lover,
Most faithful of all, and best suited to a free woman;
I will not refuse her, but direct her as best I can.
Maiden, thou must understand that this world’s love is rare,
In many ways fickle, worthless, weak, deceiving,
Men that are bold here pass away as the winds blow;
Under the earth they lie cold, fallen away as meadow grass.
No one enters life who is certain to remain,
For here man has many sorrows, neither repose nor rest;
Towards his end he hastens, abiding but a short time,
Pain and death hurry him away when most he clings to life.
None is so rich nor yet so free but he soon must go;
Gold and silver, pomp and ermine give him no surety;
Swift though he be, he cannot escape, nor lengthen his life by a day,
Thus, thou seest, this world as a shadow glides past.’
The poet then enlarges on the transitoriness of terrestrial love. Where are Paris and Helen, Amadis, Tristram, and others famous for their love? ‘They have glided from this world as the shaft that has left the bow-string.’ Wealth such as King Henry’s, beauty such as Absalom’s availed them nought. But the poet knows of a true king whose love abides.
‘Ah sweet, if thou knewest but this one’s virtues!
He is fair and bright, of glad cheer, mild of mood,
Lovely through joy, true of trust, free of heart, full of wisdom;
Never wouldst thou regret it if once thou wert given into his care.
He is the richest man in the land as far as men have the power of speech,
All is given into his hand, east, west, north and south.
Henry the king holds of him and bows to him.
Maiden, to thee he sends the message that he would be beloved by thee.’
The beauty of this lover, Christ, is thus described, and the fairness of his dwelling, where hate, pride and envy enter not, and where all rejoice with the angels. ‘Are not those in a good way who love such a lord?’ the poet asks. In return for the bliss Christ grants, He asks only that the maiden keep bright the jewel of maidenhood which He has entrusted to her. The poem ends thus:
‘This poem, maiden, I send thee open and without a seal,
Bidding thee unroll it and learn each part by heart,
Then be very gracious and teach it faithfully to other maidens.
Who knows the whole right well will be comforted by it.
If ever thou sittest lonely, draw forth this little writing,
Sing it with sweet tones, and do as I bid thee.
He who has sent thee a greeting, God Almighty, be with thee,
And receive thee in his bower high up in heaven where He sits.
And may he have good ending, who has written this little song.’