Mont Saint Michel Quotes

I cannot tolerate this age. And I will not. I might have tolerated you and your Catholic Church, and even joined it, if you had remained true to yourself. Now you're part of the age. You've the same fleas as the dogs you've lain down with. I would have felt at home at Mont-Saint-Michel, the Mount of the Archangel with the flaming sword, or with Richard Coeur de Lion at Acre. They believed in a god who said he came not to bring peace but the sword. Make love not war? I'll take war rather than what this age calls love.

The world grew cheap, as worlds must.

The matter of Gothic vaulting, with its two weak points, the flying buttress and the false, wooden shelter-roof, is the bete noire of the Beaux Arts.

Indeed, one is tempted to say that these twin churches, Paris and Mantes, are the only French churches of the time (1200) which were left without a fleche. As we go from Mantes to Paris, we pass, about half-way, at Poissy, under the towers of a very ancient and interesting church which has the additional merit of having witnessed the baptism of Saint Louis in 1215.

The measure of this devotion, which proves to any religious American mind, beyond possible cavil, its serious and practical reality, is the money it cost. According to statistics, in the single century between 1170 and 1270, the French built eighty cathedrals and nearly five hundred churches of the cathedral class, which would have cost, according to an estimate made in 1840, more than five thousand millions to replace. Five thousand million francs is a thousand million dollars, and this covered only the great churches of a single century.

The fathers Martin and Cahier at Bourges alone left her true value. Had the Church controlled her, the Virgin would perhaps have remained prostrate at the foot of the Cross. Dragged by a Byzantine Court, backed by popular insistence and impelled by overpowering self-interest, the Church accepted the Virgin throned and crowned, seated by Christ, the Judge throned and crowned;

Le garçon était hardi jusqu'à la témérité, il l'avait démontré bien des fois. Mais il existait de multiples sortes de peur. On peuvait braver le fer et le feu, et s'effondrer devant une ombre inoffen

Bien qu’ils aient joué un rôle capital pendant le siège, on n’a pas sans doute assez insisté sur l’aide précieuse que les chiens de guet ont apportée aux défenseurs du Mont. On le comprendra mieux si l’on observe que, en plus des remparts couvrant la partie est et sud-est du Mont, il fallait aussi surveiller, de nuit surtout pour éviter toute surprise, les escarpements rocheux de l’ouest, et la pente nord, de part et d’autre de l’escalier fortifié de la fontaine Saint-Aubert (le petit bois qui la couvre n’existait pas alors) ; et que, pour la surveillance d’un aussi vaste périmètre, les hommes astreints au guet étaient peu nombreux. C’est pourquoi de tout temps, des chiens de garde, que l’on lâchait la nuit autour du Mont, complétaient les rondes et surveillaient les grèves sur tout le pourtour de l’île. Ces chiens étaient vraisemblablement des dogues. Le document le plus détaillé que nous ayons sur eux est de quelques années postérieur au siège. C’est le mandement que signa Louis XI, après son troisième pèlerinage au Mont en 1473 : « (Le sire du Bouchage) nous a dit et remontré que, pour la garde et sûreté de notre place du Mont-Saint-Michel, on a de tout temps accoutumé avoir et nourrir audit lieu certain nombre de grands chiens, lesquels sont par jour attachés et liés, et de nuit sont menés tous détachés hors de ladite place et à l’entour d’icelle pour, au long de la nuit, servir au guet et garde d’icelle place ; nous avons veu à l’ueil et congneu que la nourriture et entretien desdits chiens est très fort utile et profittable à la garde de la place dudit Mont-Saint-Michel, pour ces causes… avons voulu et octroyé par ces présentes… que le lieutenant dudit seigneur… ayt et praigne dorénavant par chacun an de la somme de 25 livres tournois des deniers de la revenue de notre vicomté d’Avranches… ».

Both were illogical and heretical by essence;—in strict discipline, in the days of the Holy Office, a hundred years later, both would have been burned by the Church, as Jeanne d'Arc was, with infinitely less reason, in 1431.

Although certain to be contradicted by every pious churchman, a heretic must insist on thinking that the Mater Dolorosa was the logical Virgin of the Church, and that the Trinity would never have raised her from the foot of the Cross, had not the Virgin of Majesty been imposed, by necessity and public unanimity, on a creed which was meant to be complete without her.

The form of logic most fascinating to youthful minds, as well as to some minds that are only too acute, is the reductio ad absurdum; the forcing an opponent into an absurd alternative or admission; and the syllogism lent itself happily to this use. Socrates abused the weapon and Abelard was the first French master of the art;

Science hesitates, more visibly than the Church ever did, to decide once for all whether unity or diversity is ultimate law; whether order or chaos is the governing rule of the universe, if universe there is; whether anything, except phenomena, exists.

In one of Milton's sonnets is a famous line which is commonly classed among the noblest verses of the English language:— "They also serve, who only stand and wait.

I have been to Mont Saint-Michel, which I had not seen before. What a sight, when one arrives as I did, at Avranches toward the end of the day! The town stands on a hill, and I was taken into the public garden at the extremity of the town. I uttered a cry of astonishment. An extraordinarily large bay lay extended before me, as far as my eyes could reach, between two hills which were lost to sight in the mist; and in the middle of this immense yellow bay, under a clear, golden sky, a peculiar hill rose up, sombre and pointed in the midst of the sand. The sun had just disappeared, and under the still flaming sky the outline of that fantastic rock stood out, which bears on its summit a fantastic monument. At daybreak I went to it. The tide was low as it had been the night before, and I saw that wonderful abbey rise up before me as I approached it. After several hours’ walking, I reached the enormous mass of rocks which supports the little town, dominated by the great church. Having climbed the steep and narrow street, I entered the most wonderful Gothic building that has ever been built to God on earth, as large as a town, full of low rooms which seem buried beneath vaulted roofs, and lofty galleries supported by delicate columns. I entered this gigantic granite jewel which is as light as a bit of lace, covered with towers, with slender belfries to which spiral staircases ascend, and which raise their strange heads that bristle with chimeras, with devils, with fantastic animals, with monstrous flowers, and which are joined together by finely carved arches, to the blue sky by day, and to the black sky by night.

The jugleor became a jongleur and degenerated into the street-juggler; the minstrel, or menestrier, became very early a word of abuse, equivalent to blackguard; and from the beginning the profession seems to have been socially decried, like that of a music-hall singer or dancer in later times; but in the eleventh century, or perhaps earlier still, the jongleur seems to have been a poet, and to have composed the songs he sang.

Yet only Dominicans believe that the Church adopted this law of individualization, or even assented to it. If M. Jourdain is right, Thomas was quickly obliged to give it another form:—that, though all souls belonged to the same species, they differed in their aptitudes for uniting with particular bodies.

The difficulty is no concern of ours, but the great scholars who took upon themselves to explain it made it worse, until at last one gathers only that Saint Thomas held one of three views: either the soul of humanity was individualized by God, or it individualized itself, or it was divided by ratio of quantity, that is, by matter.

I have been to Mont Saint-Michel, which I had not seen before. What a sight, when one arrives as I did, at Avranches toward the end of the day! The town stands on a hill, and I was taken into the public garden at the extremity of the town. I uttered a cry of astonishment. An extraordinarily large bay lay extended before me, as far as my eyes could reach, between two hills which were lost to sight in the mist; and in the middle of this immense yellow bay, under a clear, golden sky, a peculiar hill rose up, sombre and pointed in the midst of the sand. The sun had just disappeared, and under the still flaming sky the outline of that fantastic rock stood out, which bears on its summit a fantastic monument. At daybreak I went to it. The tide was low as it had been the night before, and I saw that wonderful abbey rise up before me as I approached it. After several hours’ walking, I reached the enormous mass of rocks which supports the little town, dominated by the great church. Having climbed the steep and narrow street, I entered the most wonderful Gothic building that has ever been built to God on earth, as large as a town, full of low rooms which seem buried beneath vaulted roofs, and lofty galleries supported by delicate columns. I entered this gigantic granite jewel which is as light as a bit of lace, covered with towers, with slender belfries to which spiral staircases ascend, and which raise their strange heads that bristle with chimeras, with devils, with fantastic animals, with monstrous flowers, and which are joined together by finely carved arches, to the blue sky by day, and to the black sky by night. When I had reached the summit, I said to the monk who accompanied me: “Father, how happy you must be here!” And he replied: “It is very windy, Monsieur;

I do not deny," he begins; "on the contrary, I affirm that the universal, whether we call it humanity, or equilateral triangle, has a sort of reality as a concept; that it is something; even a substance, if you insist upon it. Undoubtedly the sum of all individual men results in the concept of humanity. What I deny is that the concept results in the individual.

Another Byzantine miracle was an original version of Shylock. Shakespeare and his fellow dramatists plundered the Church legends as freely as their masters plundered the Church treasuries, yet left a mass of dramatic material untouched.

A great career in the Church was thus opened for him against his will, and if he did not die an archbishop it was not wholly the fault of the Church. Already he was a great prelate, the equal in rank of the Abbe Suger, himself, of Saint-Denis; of Peter the Venerable of Cluny; of Bernard of Clairvaux. He was in a manner a peer of the realm.

Modern civilization’s mindless energy and power, symbolized by the mighty turbine he had seen at the Chicago Exposition, stood in opposition to the spiritual serenity of the past, symbolized by the medieval cult of the Virgin Mary. “All the steam in the world could not, like the Virgin, build Chartres.” However, Henry Adams refused to allow Mont-Saint-Michel and Chartres to be printed, except privately, until after his death. He made the same decision about his autobiography, The Education of Henry Adams. Like Burckhardt, he could see no cure for the ills he had diagnosed except resignation and withdrawal. In the face of the clamoring forces of modernity, he decided, “beyond a doubt, silence is best.