Part 2 Book 7 Chapter 2 The Convent as an Historical Fact
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双语小说 【分类】世界名著 -[作者: 维克多-雨果] 阅读:[104455]
Part 2 Book 7 Chapter 2 The Convent as an Historical Fact 19世纪30年代的法国。富人乘坐马车,用金餐具吃喝。穷人没有工作,没有食物,没有希望——他们是穷苦人,起义一触即发。法国人民还记得1789年的法国大革命。当时,民众在巴黎街头筑起街垒,死去的人数以千计。这样的时刻又要到来了吗? 这是冉阿让的故事。他坐了19年的牢,终于恢复了自由身。可是,他怎么生活,到哪里去找工作呢?像他这样一个人,还有什么希望呢?这也是沙威的故事,他是一个督察,一个残忍的人,一个冷酷的人。他的人生只有一个目标——把冉阿让再次送进大牢。这还是芳汀的故事,芳汀和她的女儿珂赛特。她们的故事是怎样改变了冉阿让的一生?这也是马吕斯的故事。他是巴黎的一名学生,做好了为起义而牺牲的准备——或是为爱情而死。最后,还有伽弗洛什——一个在巴黎街头流浪的孩子,他没有家,没有亲人,没有鞋穿……可他的脸上总是挂着笑容,心中总是有歌儿在欢唱。 不过,我们要先从冉阿让讲起…… France in the 1830s. The rich ride in carriages, and eat from gold plates. The poor have no work, no food, no hope – they are Les Misérables, and rebellion is in the air. France remembers the French Revolution in 1789, when the people built barricades in the streets of Paris, and the dead were counted in thousands. Is that time coming again? This is the story of Jean Valjean. A prisoner for nineteen years, now at last he is a free man. But how can he live, where can he find work? What hope is there for a man like him? It is also the story of Javert, a police inspector, a cruel man, a hard man. He wants one thing in life – to send Valjean back to prison. And it is Fantine’s story too, Fantine and her daughter Cosette. How does their story change Valjean’s life? And it is also Marius’s story. He is a student in Paris, ready to die for the rebellion – or for love. And last, there is Gavroche – a boy of the Paris streets, with no home, no family, no shoes... But a boy with a smile on his face and a song in his heart. But we begin with Jean Valjean...
From the point of view of history, of reason, and of truth, monasticism is condemned. Monasteries, when they abound in a nation, are clogs in its circulation, cumbrous establishments, centres of idleness where centres of labor should exist. monastic communities are to the great social community what the mistletoe is to the oak, what the wart is to the human body. Their prosperity and their fatness mean the impoverishment of the country. The monastic regime, good at the beginning of civilization, useful in the reduction of the brutal by the spiritual, is bad when peoples have reached their manhood. Moreover, when it becomes relaxed, and when it enters into its period of disorder, it becomes bad for the very reasons which rendered it salutary in its period of purity, because it still continues to set the example.
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Claustration has had its day. Cloisters, useful in the early education of modern civilization, have embarrassed its growth, and are injurious to its development. So far as institution and formation with relation to man are concerned, monasteries, which were good in the tenth century, questionable in the fifteenth, are detestable in the nineteenth. The leprosy of monasticism has gnawed nearly to a skeleton two wonderful nations, Italy and Spain; the one the light, the other the splendor of Europe for centuries; and, at the present day, these two illustrious peoples are but just bclised with a lid of granite like a tomb, with this difference, that the dead man here was a living being, that soil which is but mud, that vault hole, those oozing walls,-- what declaimers!