Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.
I’m not totally useless. I can be used as a bad example.
Oh! if the good hearts had the fat purses, how much better everything would go!
At the side of Enjolras, who represented the logic of revolution, was Combeferre, representing its philosophy. The difference between logic and philosophy is that one can decide upon war, whereas the other can only be fulfilled by peace.
There is a way of avoiding a person which resembles a search.
Humanity is identity. All men are the same clay. No difference, here below at least, in predestination. The same darkness before, the same flesh during, the same ashes after life. But ignorance, mixed with the human composition, blackens it. This incurable ignorance possesses the heart of man, and there becomes evil.
He was fine; he, that orphan that foundling that outcast; he felt himself august and strong; he looked full in the face that society from which he was banished, and into which he had so powerfully intervened; that human justice from which he had snatched its prey; all those tigers whose jaws perforce remained empty; those myrmidons, those judges, those executioners, all that royal power which he, poor, insignificant being, had foiled with the power of God.
I never realized my ugliness till now. When I compared myself with you, I pity myself indeed, poor unhappy monster that I am! I must seem to you like some awful beast, eh? You,-you are a sunbeam, a drop of dew, a bird’s song! As for me, I am something frightful, neither man nor beast,- a nondescript object, more hard, shapeless, and more trodden under foot than a pebble!
If one could only get out of a grief as one gets out of a city!
Besides, to be fair to him, his viciousness was perhaps not innate. From his earliest steps among men he had felt, then seen himself the object of jeers, condemnation, rejection. Human speech for him always meant mockery and curses. As he grew older he had found nothing but hatred around him. He had caught it. He had acquired the general viciousness. He had picked up the weapon with which he had been wounded.
For with love there is no middle course: it destroys, or else it saves. All human destiny is contained in that dilemma, the choice between destruction and salvation, which is nowhere more implacably posed than in love. Love is life, or it is death. It is the cradle, but also the coffin. One and the same impulse moves the human heart to say yes or no. Of all things God has created it is the human heart that sheds the brightest light and, alas, the blackest despair.
Notre-Dame de Paris is, in particular, a curious specimen of this variety. Each face, each stone of the venerable monument, is a page not only of the history of the country, but of the history of science and art as well.
Paris, viewed from the towers of Notre Dame in the cool dawn of a summer morning, is a delectable and a magnificent sight; and the Paris of that period must have been eminently so.
Where women are honored, the divinities are pleased. Where they are despised, it is useless to pray to God.
The fact is that the beautiful, humanly speaking, is merely form considered in its simplest aspect, in its most perfect symmetry, in its most entire harmony with our make-up. Thus the ensemble that it offers us is always complete, but restricted like ourselves. What we call the ugly, on the contrary, is a detail of a great whole which eludes us, and which is in harmony, not with man but with all creation. That is why it constantly presents itself to us in new but incomplete aspects.
Then, turning to his sister: “Sister, never a precaution on the part of the priest, against his fellow-man. That which his fellow does, God permits. Let us confine ourselves to prayer, when we think that a danger is approaching us. Let us pray, not for ourselves, but that our brother may not fall into sin on our account.
Do you know what friendship is?′ he asked. ‘Yes,’ answered the gipsy; ‘it is to be brother and sister, two souls which meet without mingling, two fingers of one hand.’ ‘And love?’ continued Gringoire. ‘Oh, love!’ said she, and her voice trembled and her eye brightened. ‘That is to be two and yet but one. A man and a woman blended into an angel. It is heaven itself.
I will weep with you over the children of kings, provided that you will weep with me over the children of the people.
There is no hypocrisy so great as the words which we say to ourselves, “I wish to know the worst!” At heart we do not wish it at all. We have a dreadful fear of knowing it. Agony is mingled with a dim effort not to see the end. We do not own it to ourselves, but we would draw back if we dared; and when we have advanced, we reproach ourselves for having done so.
You look at a star for two reasons, because it is luminous, and because it is impenetrable.