国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0254 |
Tibet and Turkestan : vol.1 |
| チベットとトルキスタン : vol.1 |
引用情報
OCR読み取り結果
lived. And as for the third vow—one cannot
strictly say that chastity also is relative, yet men
know the dark ways of compromise that have been
trod by those who failed to follow either the steep
heavenward path of observance or the flagrant way
of open breach.
In all the long record—from St. Augustine's pro-
test against the upstart ways of the low-born monks
unused to respect, down to the recommendation of
a Christian Pope in 1650 that certain monasteries be
closed, their revenues to go to the Venetian State
for the making of bloody war; in a hundred ways
we learn that the cloister was at once a chamber of
travail and of triumph for a few pure religious souls,
and, for grosser minds, a comfortable refuge from
the rough battle of life, or an alcove for crime. Its
occupant made a better bargain with this world
than many a poor devil outside, caught in the
meshes of a society marked by poverty for the
mass, privilege for the class, and turbulence for all.
Such was European society when it bred many
monks. Such is Tibet to-day, save that the tur-
bulence perhaps is less than that which existed
generally in Europe during monkish days. This
probably is due to the steady pressure from with-
out — from China — a directing force which has
permitted the churchman to control the state, thus
making his career more than usually attractive,
while rendering the suzerain's task less trying. If
the country were a fertile, temperate land, even
this ecclesiastic rule might not be bad enough—
economically bad—to prevent an accumulation of
wealth among the people and a subsequent revival
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