按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
〃Ingrates！〃 says the garment； 〃I protected you in inclement weather。 Why will you have nothing to do with me？〃
〃I have just e from the deep sea；〃 says the fish。
〃I have been a rose；〃 says the perfume。 〃I have loved you；〃 says the corpse。
〃I have civilized you；〃 says the convent。
To this there is but one reply：
〃In former days。〃
To dream of the indefinite prolongation of defunct things； and of the government of men by embalming； to restore dogmas in a bad condition； to regild shrines； to patch up cloisters； to rebless reliquaries； to refurnish superstitions； to revictual fanaticisms； to put new handles on holy water brushes and militarism； to reconstitute monasticism and militarism； to believe in the salvation of society by the multiplication of parasites； to force the past on the present； this seems strange。
Still； there are theorists who hold such theories。 These theorists； who are in other respects people of intelligence； have a very simple process； they apply to the past a glazing which they call social order； divine right； morality； family； the respect of elders； antique authority； sacred tradition； legitimacy； religion； and they go about shouting； 〃Look！ take this； honest people。〃 This logic was known to the ancients。
The soothsayers practise it。 They rubbed a black heifer over with chalk； and said； 〃She is white； Bos cretatus。〃
As for us； we respect the past here and there； and we spare it； above all； provided that it consents to be dead。
If it insists on being alive； we attack it； and we try to kill it。
Superstitions； bigotries； affected devotion； prejudices； those forms all forms as they are； are tenacious of life； they have teeth and nails in their smoke； and they must be clasped close； body to body； and war must be made on them； and that without truce； for it is one of the fatalities of humanity to be condemned to eternal bat with phantoms。
It is difficult to seize darkness by the throat； and to hurl it to the earth。
A convent in France； in the broad daylight of the nineteenth century； is a college of owls facing the light。
A cloister； caught in the very act of asceticism； in the very heart of the city of '89 and of 1830 and of 1848； Rome blossoming out in Paris； is an anachronism。 In ordinary times； in order to dissolve an anachronism and to cause it to vanish； one has only to make it spell out the date。 But we are not in ordinary times。
Let us fight。
Let us fight； but let us make a distinction。
The peculiar property of truth is never to mit excesses。
What need has it of exaggeration？
There is that which it is necessary to destroy； and there is that which it is simply necessary to elucidate and examine。
What a force is kindly and serious examination！ Let us not apply a flame where only a light is required。
So； given the nineteenth century； we are opposed； as a general proposition； and among all peoples； in Asia as well as in Europe； in India as well as in Turkey； to ascetic claustration。 Whoever says cloister； says marsh。
Their putrescence is evident； their stagnation is unhealthy； their fermentation infects people with fever； and etiolates them； their multiplication bees a plague of Egypt。
We cannot think without affright of those lands where fakirs； bonzes； santons； Greek monks； marabouts； talapoins； and dervishes multiply even like swarms of vermin。
This said； the religious question remains。
This question has certain mysterious； almost formidable sides； may we be permitted to look at it fixedly。
BOOK SEVENTH。PARENTHESIS
CHAPTER IV
THE CONVENT FROM THE POINT OF VIEW OF PRINCIPLES
Men unite themselves and dwell in munities。
By virtue of what right？ By virtue of the right of association。
They shut themselves up at home。
By virtue of what right？ By virtue of the right which every man has to open or shut his door。
They do not e forth。
By virtue of what right？
By virtue of the right to go and e； which implies the right to remain at home。
There； at home； what do they do？
They speak in low tones； they drop their eyes； they toil。 They renounce the world； towns； sensualities； pleasures； vanities； pride； interests。
They are clothed in coarse woollen or coarse linen。 Not one of them possesses in his own right anything whatever。 On entering there； each one who was rich makes himself poor。 What he has； he gives to all。
He who was what is called noble； a gentleman and a lord； is the equal of him who was a peasant。 The cell is identical for all。
All undergo the same tonsure； wear the same frock； eat the same black bread； sleep on the same straw； die on the same ashes。
The same sack on their backs； the same rope around their loins。
If the decision has been to go barefoot； all go barefoot。
There may be a prince among them； that prince is the same shadow as the rest。
No titles。
Even family names have disappeared。
They bear only first names。
All are bowed beneath the equality of baptismal names。
They have dissolved the carnal family； and constituted in their munity a spiritual family。 They have no other relatives than all men。
They succor the poor； they care for the sick。
They elect those whom they obey。
They call each other 〃my brother。〃
You stop me and exclaim； 〃But that is the ideal convent！〃
It is sufficient that it may be the possible convent； that I should take notice of it。
Thence it results that； in the preceding book； I have spoken of a convent with respectful accents。
The Middle Ages cast aside； Asia cast aside； the historical and political question held in reserve； from the purely philosophical point of view； outside the requirements of militant policy； on condition that the monastery shall be absolutely a voluntary matter and shall contain only consenting parties； I shall always consider a cloistered munity with a certain attentive； and； in some respects； a deferential gravity。
Wherever there is a munity； there is a mune； where there is a mune； there is right。
The monastery is the product of the formula：
Equality； Fraternity。
Oh！