All Chapters of Les Misérables: Chapter 131 - Chapter 140

This book is a drama, whose leading personage is the Infinite.Man is the second.Such being the case, and a convent having happened to be on our road, it has been our duty to enter it. Why? Because the convent, which is common to the Orient as well as to the Occident, to antiquity as well as to modern times, to paganism, to Buddhism, to Mahometanism, as well as to Christianity, is one of the optical apparatuses applied by man to the Infinite.This is not the place for enlarging disproportionately on certain ideas; nevertheless, while absolutely maintaining our reserves, our restrictions, and even our indignations, we must say that every time we encounter man in the Infinite, either well or ill understood, we feel ourselves overpowered with respect. There is, in the synagogue, in the mosque, in the pagoda, in the wigwam, a hideous side which we execrate, and a sublime side, which we adore. What a contemplation for the mind, and what endless food for thought, is the reverberation of

Monasticism, such as it existed in Spain, and such as it still exists in Thibet, is a sort of phthisis for civilization. It stops life short. It simply depopulates. Claustration, castration. It has been the scourge of Europe. Add to this the violence so often done to the conscience, the forced vocations, feudalism bolstered up by the cloister, the right of the first-born pouring the excess of the family into monasticism, the ferocities of which we have just spoken, the in pace, the closed mouths, the walled-up brains, so many unfortunate minds placed in the dungeon of eternal vows, the taking of the habit, the interment of living souls. Add individual tortures to national degradations, and, whoever you may be, you will shudder before the frock and the veil,—those two winding-sheets of human devising. Nevertheless, at certain points and in certain places, in spite of philosophy, in spite of progress, the spirit of the cloister persists in the midst of the nineteenth century, and a singu

They pray.To whom?To God.To pray to God,—what is the meaning of these words?Is there an infinite beyond us? Is that infinite there, inherent, permanent; necessarily substantial, since it is infinite; and because, if it lacked matter it would be bounded; necessarily intelligent, since it is infinite, and because, if it lacked intelligence, it would end there? Does this infinite awaken in us the idea of essence, while we can attribute to ourselves only the idea of existence? In other terms, is it not the absolute, of which we are only the relative?At the same time that there is an infinite without us, is there not an infinite within us? Are not these two infinites (what an alarming plural!) superposed, the one upon the other? Is not this second infinite, so to speak, subjacent to the first? Is it not the latter’s mirror, reflection, echo, an abyss which is concentric with another abyss? Is this second infinity intelligent also? Does it think? Does it love? Does it will? If thes

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

It is the peculiarity of certain persons and certain professions, notably priests and nuns, to wear a grave and agitated air on critical occasions. At the moment when Fauchelevent entered, this double form of preoccupation was imprinted on the countenance of the prioress, who was that wise and charming Mademoiselle de Blemeur, Mother Innocente, who was ordinarily cheerful.The gardener made a timid bow, and remained at the door of the cell. The prioress, who was telling her beads, raised her eyes and said:—“Ah! it is you, Father Fauvent.”This abbreviation had been adopted in the convent.Fauchelevent bowed again.“Father Fauvent, I have sent for you.”“Here I am, reverend Mother.”“I have something to say to you.”“And so have I,” said Fauchelevent with a boldness which caused him inward terror, “I have something to say to the very reverend Mother.”The prioress stared at him.“Ah! you have a communication to make to me.”“A request.”“Very well, speak.”Goodman Fauchele