But the world weighed on Suger as long as he remained in it: his dream was of two splendid powers, England and France, separated, but living in peace! Suger was not in favor of crusades. He was the one ecclesiastic who would subject the clergy as well as the laity to royal authority, rendering unto Cæsar that which was Cæsar’s. Though a priest, in his political methods Suger was a broad, true and practical patriot, and if, unlike Saint Bernard, he was not adapted for canonization, he was a hero to his private secretary and to his king; and he still is a hero to the modern student of architecture, or of economics. Into the very walls of his big and simple old church the “little old Abbé” built his big and simple sermon. It read: “Let us have good, honest, beautiful work, doing honor alike to God and man. Let us train our craftsmen, pay them and respect them.” Though Saint Denis may lack the mystical beauty of the best Gothic, so noble and satisfactory is its design that the nineteenth century could do no better than to restore it. Though Suger’s economics were very simple, the twentieth century has found no better platform: “Pay your workmen voluntarily, and summon all, from the king down, into their respective fields of labor; only when they all respond, we shall have a lovelier church than the old Abbey of Saint Denis.” _The Mystic Cathedral of Chartres_ The Episcopal Church recognizes three distinct divisions: the High Church, or mystical element that, words failing, would speak by symbols; the Low Church, that would say what it means and mean what it says; and the Broad Church, that would set aside details and seek in religion a general harmony. Though they are not so formally defined, these same divisions, being based on human temperaments, exist in other sects so literally that the same symbols have met with the identical adoption and objection. About 205, Tertullian ridiculed the use of candles on the altars of the early church, and Lactance took up the subject some hundred years later. Thereafter Saint Jerome laid these still troublesome candles at the door of the laity, especially of the women. However, the symbol and the women conquered. In this desultory search of ours for hints of the social history of the old French cathedral builders, we meet with the high and low church elements which seem, though this idea may be fanciful, to have influenced the appearance even of their respective churches. There is the grandly simple and direct architecture, the Cathedral of Laon, which inclined to Low Church, allowing its votaries considerable latitude, and the symbolically ornate cathedral at Chartres, which from remote ages has been a noted shrine of mysticism. Its site was holy ground to the early Christian and perhaps to the Druids before him. Tradition has it that even to them on this hallowed spot came a prophecy of the Messiah. (If it did, it probably came from some Jewish source in the days of the Romans.)