lectures11-13-第14部分

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as　if　they　were　your　private　possession。　　But　if；　when　you　give



up　your　cell；　or　yield　possession　of　this　or　that　object　or



exchange　it　for　another；　you　feel　repugnance　and　are　not　like　a



statue；　that　shows　that　you　view　these　things　as　if　they　were



your　private　property。'







〃And　this　is　why　our　holy　founder　wished　the　superiors　to　test



their　monks　somewhat　as　God　tested　Abraham；　and　to　put　their



poverty　and　their　obedience　to　trial；　that　by　this　means　they　may



become　acquainted　with　the　degree　of　their　virtue；　and　gain　a



chance　to　make　ever　farther　progress　in　perfection；　。　。　。　making



the　one　move　out　of　his　room　when　he　finds　it　comfortable　and　is



attached　to　it；　taking　away　from　another　a　book　of　which　he　is



fond；　or　obliging　a　third　to　exchange　his　garment　for　a　worse



one。　　Otherwise　we　should　end　by　acquiring　a　species　of　property



in　all　these　several　objects；　and　little　by　little　the　wall　of



poverty　that　surrounds　us　and　constitutes　our　principal　defense



would　be　thrown　down。　　The　ancient　fathers　of　the　desert　used



often　thus　to　treat　their　companions。　。　。　。　Saint　Dositheus；



being　sick…nurse；　desired　a　certain　knife；　and　asked　Saint



Dorotheus　for　it；　not　for　his　private　use；　but　for　employment　in



the　infirmary　of　which　he　had　charge。　Whereupon　Saint　Dorotheus



answered　him：　　'Ha！　Dositheus；　so　that　knife　pleases　you　so　much！



Will　you　be　the　slave　of　a　knife　or　the　slave　of　Jesus　Christ！　Do



you　not　blush　with　shame　at　wishing　that　a　knife　should　be　your



master？　　I　will　not　let　you　touch　it。'　Which　reproach　and　refusal



had　such　an　effect　upon　the　holy　disciple　that　since　that　time　he



never　touched　the　knife　again。'　。　　。　　。







〃Therefore；　in　our　rooms；〃　Father　Rodriguez　continues；　〃there



must　be　no　other　furniture　than　a　bed；　a　table；　a　bench；　and　a



candlestick；　things　purely　necessary；　and　nothing　more。　　It　is



not　allowed　among　us　that　our　cells　should　be　ornamented　with



pictures　or　aught　else；　neither　armchairs；　carpets；　curtains；　nor



any　sort　of　cabinet　or　bureau　of　any　elegance。　　Neither　is　it



allowed　us　to　keep　anything　to　eat；　either　for　ourselves　or　for　



those　who　may　come　to　visit　us。　　We　must　ask　permission　to　go　to



the　refectory　even　for　a　glass　of　water；　and　finally　we　may　not



keep　a　book　in　which　we　can　write　a　line；　or　which　we　may　take



away　with　us。　　One　cannot　deny　that　thus　we　are　in　great　poverty。







But　this　poverty　is　at　the　same　time　a　great　repose　and　a　great



perfection。　　For　it　would　be　inevitable；　in　case　a　religious



person　were　allowed　to　own　supernuous　possessions；　that　these



things　would　greatly　occupy　his　mind；　be　it　to　acquire　them；　to



preserve　them；　or　to　increase　them；　so　that　in　not　permitting　us



at　all　to　own　them；　all　these　inconveniences　are　remedied。　Among



the　various　good　reasons　why　the　company　forbids　secular　persons



to　enter　our　cells；　the　principal　one　is　that　thus　we　may　the



easier　be　kept　in　poverty。　　After　all；　we　are　all　men；　and　if　we



were　to　receive　people　of　the　world　into　our　rooms；　we　should　not



have　the　strength　to　remain　within　the　bounds　prescribed；　but



should　at　least　wish　to　adorn　them　with　some　books　to　give　the



visitors　a　better　opinion　of　our　scholarship。〃＇192＇







＇192＇　Rodriguez：　　Op。　cit。；　Part　iii；　Treatise　iii。；　chaps。　vi。；



vii。















Since　Hindu　fakirs；　Buddhist　monks；　and　Mohammedan　dervishes



unite　with　Jesuits　and　Franciscans　in　idealizing　poverty　as　the



loftiest　individual　state；　it　is　worth　while　to　examine　into　the



spiritual　grounds　for　such　a　seemingly　unnatural　opinion。　　And



first；　of　those　which　lie　closest　to　common　human　nature。







The　opposition　between　the　men　who　HAVE　and　the　men　who　ARE　is



immemorial。　　Though　the　gentleman；　in　the　old…　fashioned　sense　of



the　man　who　is　well　born；　has　usually　in　point　of　fact　been



predaceous　and　reveled　in　lands　and　goods；　yet　he　has　never



identified　his　essence　with　these　possessions；　but　rather　with



the　personal　superiorities；　the　courage；　generosity；　and　pride



supposed　to　be　his　birthright。　　To　certain　huckstering　kinds　of



consideration　he　thanked　God　he　was　forever　inaccessible；　and　if



in　life's　vicissitudes　he　should　become　destitute　through　their



lack；　he　was　glad　to　think　that　with　his　sheer　valor　he　was　all



the　freer　to　work　out　his　salvation。　　〃Wer　nur　selbst　was　hatte；〃



says　Lessing's　Tempelherr；　in　Nathan　the　Wise；　〃mein　Gott；　mein



Gott；　ich　habe　nichts！〃　　This　ideal　of　the　well…born　man　without



possessions　was　embodied　in　knight…errantry　and　templardom；　and；



hideously　corrupted　as　it　has　always　been；　it　still　dominates



sentimentally；　if　not　practically；　the　military　and　aristocratic



view　of　life。　　We　glorify　the　soldier　as　the　man　absolutely



unincumbered。　　Owning　nothing　but　his　bare　life；　and　willing　to



toss　that　up　at　any　moment　when　the　cause　commands　him；　he　is　the



representative　of　unhampered　freedom　in　ideal　directions。　　The



laborer　who　pays　with　his　person　day　by　day；　and　has　no　rights



invested　in　the　future；　offers　also　much　of　this　ideal



detachment。　　Like　the　savage；　he　may　make　his　bed　wherever　his



right　arm　can　support　him；　and　from　his　simple　and　athletic



attitude　of　observation；　the　property…owner　seems　buried　and



smothered　in　ignoble　externalities　and　trammels；　〃wading　in　straw



and　rubbish　to　his　knees。〃　　The　claims　which　THINGS　make　are



corrupters　of　manhood；　mortgages　on　the　soul；　and　a　drag　anchor



on　our　progress　towards　the　empyrean。







〃Everything　I　meet　with；〃　writes　Whitefield；　〃seems　to　carry　this



voice　with　it'Go　thou　and　preach　the　Gospel；　be　a　pilgrim　on



earth；　have　no　party　or　certain　dwelling　place。'　My　heart　echoes



back；　'Lord　Jesus；　help　me　to　do　or　suffer　thy　will。　When　thou



seest　me　in　danger　of　NESTLINGin　pityin　tender　pityput　a



THORN　in　my　nest　to　prevent　me　from　it。'〃＇193＇







＇193＇　R。　Philip：　　The　Life　and　Times　of　George　Whitefield；



London；　1842；　p。　366。















The　loathing　of　〃capital〃　with　which　our　laboring　classes　today



are　growing　more　and　more　infected　seems　largely　composed　of　this



sound　sentiment　of　antipathy　for　lives　based　on　mere　having。　　As



an　anarchist　poet　writes：







〃Not　by　accumulating　riches；　but　by　giving　away　that　which　you



have；







〃Shall　you　become　beautiful；







〃You　must　undo　the　wrappings；　not　case　yourself　in　fresh　ones；







〃Not　by　multiplying　clothes　shall　you　make　your　body　sound　and



healthy；　but　rather　by　discarding　them　。　　。　　。







〃For　a　soldier　who　is　going　on　a　campaign　does　not　seek　what



fresh　furniture　he　can　carry　on　his　back；　but　rather　what　he　can



leave　behind；







〃Knowing　well　that　every　additional　thing　which　he　cannot　freely



use　and　handle　is　an　impediment。〃＇194＇







＇194＇　Edward　Carpenter：　　Towards　Democracy；　p。　362；　abridged。















In　short；　lives　based　on　having　are　less　free　than　lives　based



either　on　doing　or　on　being；　and　in　the　interest　of　action　people



subject　to　spiritual　excitement　throw　away　possessions　as　so　many



clogs。　　Only　those　who　have　no　private　interests　can　follow　an



ideal　straight　away。　　Sloth　and　cowardice　creep　in　with　every



dollar　or　guinea　we　have　to　guard。　　When　a　brother　novice　came　to



Saint　Francis；　saying：　　〃Father；　it　would　be　a　great　consolation



to　me　to　own　a　psalter；　but　even　supposing　that　our　general



should　concede　to　me　this　indulgence；　still　I　should　like　also　to



have　your　consent；〃　Francis　put　him　off　with　the　examples　of



Charlemagne；　Roland；　and　Oliver；　pursuing　the　infidels　in　sweat



and　labor；　and　finally　dying　on　the　field　of　battle。　　〃So　care



not；〃　he　said；　〃for　owning　books　and　knowledge；　but　care　rather



for　works　of　goodness。〃　　And　when　some　weeks　later　the　novice



came　again　to　talk　of　his　craving　for　the　psalter；　Francis　said：　



〃After　you　have　got　your　psalter　you　will　crave　a　breviary；　and



after　you　have　got　your　breviary　you　will　sit　in　your　stall　like



a　grand　prelate；　and　will　say　to　your　brother：　　〃Hand　me　my



breviary。〃。　　。　　。　And　thenceforward　he　denied　all　such　requests；



saying：　　A　man　possesses　of　learning　only　so　much　as　comes　out　of



him　in　action；　and　a　monk　is　a　good　preacher　only　so　far　as　his



deeds　proclaim　him　such；　for　every　tree　is　known　by　its



fruits。〃＇195＇







＇195＇　Speculum　Perfectionis；　ed。　　P。　Sabatier；　Paris；　1898；　pp。



10；　13。















But　beyond　this　more　worthily　athletic　attitude　involved　in　doing



and　being；　there　is；　in　the　desire　of　not　having；　something



profounder　still；　something　related　to　that　fundamental　mystery



of　religious　experience；　the　satisfaction　found　in　absolute



surrender　to　the　larger　power。　　So　long　as　any　secular　safeguard



is　retained；　so　long　as　any　residual　prudential　guarantee　is



clung　to；　so　long　the　surrender　is　incomplete；　the　vital　crisis



is　not　passed；　fear　still　stands　sentinel；　and　mistrust　of　the



divine　obtains：　　we　hold　by　two　anchors；　looking　to　God；　it　is



true；　after　a　fashion；　but　also　holding　by　our　proper



machinations。　　In　certain　medical　experiences　we　have　the　same



critical　point　to　overcome。　　A　drunkard；　or　a　morphine　or　cocaine



maniac；　offers　himself　to　be　cured。　　He　appeals　to　the　doctor　to



wean　him　from　his　enemy；　but　he　dares　not　face　blank　abstinence。　



The　tyrannical　drug　is　still　an　anchor　to　windward：　　he　hides



supplies　of　it　among　his　clothing；　arranges　s