通译双语文库:悲惨世界Part 2 Book 7 Chapter 7 Precautions to be observed in Blame

Part 2 Book 7 Chapter 7 Precautions to be observed in Blame
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...

History and philosophy have eternal duties, which are, at the same time, simple duties; to combat Caiphas the High-priest, Draco the Lawgiver, Trimalcion the Legislator, Tiberius the Emperor; this is clear, direct, and limpid, and offers no obscurity.

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But the right to live apart, even with its inconveniences and its abuses, insists on being stated and taken into account. Cenobitism is a human problem.

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When one speaks of convents, those abodes of error, but of innocence, of aberration but of good-will, of ignorance but of devotion, of torture but of martyrdom, it always becomes necessary to say either yes or no.

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A convent is a contradiction. Its object, salvation; its means thereto, sacrifice. The convent is supreme egoism having for its result supreme abnegation.

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To abdicate with the object of reigning seems to be the device of monasticism.

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In the cloister, one suffers in order to enjoy. One draws a bill of exchange on death. One discounts in terrestrial gloom celestial light. In the cloister, hell is accepted in advance as a post obit on paradise.

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The taking of the veil or the frock is a suicide paid for with eternity.

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It does not seem to us, that on such a subject mockery is permissible. All about it is serious, the good as well as the bad.

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The just man frowns, but never smiles with a malicious sneer. We understand wrath, but not malice.

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Part 2 Book 7 Chapter 7 Precautions to be observed in Blame

①该亚法（Caiphe），迫害耶稣的犹太大祭司。

②德拉孔（Dracon），公元前七世纪末雅典的酷吏。

③特利马尔西翁（Trimalcion），一世纪拉丁作家伯特洛尼所作小说《萨蒂尼翁》里的一个色情人物。

④提比利乌斯（Tibère，前42?7），罗马帝国暴君。

修院是这样一种场所，既荒谬而又清净无垢，既使人误入歧途却又劝人存心为善，既使人愚昧又使人虔诚，既使人备受苦难又使人为之殉教，当我们谈到它时，几乎每次都要说又对又不对。

修院是一种矛盾，其目的是为了幸福，其方式是牺牲。修院表现的是极端的自私，而结果是极端的克己。

以退为进，这好象是僧侣制度的座右铭。

在修院里，人们以受苦为达到欢乐的途径。人们签发由死神兑现的期票。人们在尘世的黑暗里预支天上的光明。在修院里，地狱生活是当作换取天堂的代价而被人接受的。

戴上面纱或穿上僧衣是一种取得永生的自杀。

在这样一种问题前，我们感到嘲笑是不能允许的。这里无论好坏全是严肃的。

公正的人蹙起眉头，但从不会有那种恶意的微笑。我们能理解人的愤怒，而不能理解恶意的中伤。

History and philosophy have eternal duties, which are, at the same time, simple duties; to combat Caiphas the High-priest, Draco the Lawgiver, Trimalcion the Legislator, Tiberius the Emperor; this is clear, direct, and limpid, and offers no obscurity.

But the right to live apart, even with its inconveniences and its abuses, insists on being stated and taken into account. Cenobitism is a human problem.

When one speaks of convents, those abodes of error, but of innocence, of aberration but of good-will, of ignorance but of devotion, of torture but of martyrdom, it always becomes necessary to say either yes or no.

A convent is a contradiction. Its object, salvation; its means thereto, sacrifice. The convent is supreme egoism having for its result supreme abnegation.

To abdicate with the object of reigning seems to be the device of monasticism.

In the cloister, one suffers in order to enjoy. One draws a bill of exchange on death. One discounts in terrestrial gloom celestial light. In the cloister, hell is accepted in advance as a post obit on paradise.

The taking of the veil or the frock is a suicide paid for with eternity.

It does not seem to us, that on such a subject mockery is permissible. All about it is serious, the good as well as the bad.

The just man frowns, but never smiles with a malicious sneer. We understand wrath, but not malice.