Chapter 131 The Ending of Eleven Little Piccubs

As soon as the Restoration came, the Little Piccubus Abbey gradually declined, a partial symptom of the general death of all the Orders of its line, which, after the eighteenth century, followed with all the other orders. Religious groups have entered into a period of decline together.Contemplation, like prayer, is a human need, but, like everything touched by the revolution, it will change itself, and it will change from being hostile to social progress to being beneficial to social progress. The population of Little Piccubs Yard was dwindling rapidly.By 1840, the yards were gone, and the boarding schools were gone.There are neither old women nor little girls there, the old ones are dead and the young ones are gone.Each side of the world.

The regulations of the Eternal Respect Association are so strict that it is daunting. Those who have aspirations shrink back, and those in the meeting cannot find new forces.By 1845, there were still a few nuns who could do chores, and absolutely no nuns who sang.Forty years ago there were almost a hundred nuns, and fifteen years ago there were only twenty-eight.How many are there today?In 1847, the dean was a young man, which shows that the options were narrowed.She was not yet forty.The smaller the number, the heavier the burden, and the harder the task for each, when it was foreseen that there would soon be only a dozen men left, with their wounded shoulders bent, to bear the heavy canons of Saint Benoit.That burden is the same, whether there are few or many.It pressed, pressed hard, and they died.While the author of this book was still living in Paris, two died.One is twenty-five years old and the other is twenty-three years old.The latter one can be like Giulia Albinilla said: "Here I am buried at the age of twenty-three." It was because of that depression that the convent gave up the education of the little girls.

We passed by the extraordinary door of the dark courtyard that no one knew, and we had to turn in and have a look, and we had to lead our companions in with the thoughts of the person who listened to our account of Jean Valjean's sad history. Might be beneficial for some.We have cast a glance at the community with its many ancient habits, which seem novel enough to-day.It was a closed garden, a forbidden palace.We talked about the peculiar place in considerable detail, but still with respect, at least so far as the detail and respect could be reconciled.We don't know everything, but we don't slander anything.Joseph de Maestre shouted, he sang to the executioner, Voltaire laughed and cursed, and mocked the crucifix, and we stood between them at an equal distance.

Voltaire's lack of logic is incidental, since Voltaire may well have defended Jesus in the same manner that he defended Callas, and what does the crucifix represent to those who deny the incarnation at all Woolen cloth?Just a murdered philosopher. By the nineteenth century, religious thought was in a crisis phase.People forget certain things, and that's fine, as long as they learn other things while forgetting those things.There cannot be a sense of emptiness in the human heart.Some destruction is going on, well done, but destruction must be followed by construction. In the meantime, let us study those things that no longer exist and that it is necessary to recognize those things, if only to avoid them.People often add a bogus name to retro activities, called restoration.Gu, is a resurrected ghost who is used to making fake passports.We must beware of traps and be vigilant.In ancient times, there was a true face, which was superstition, and there was also a false mask, which was hypocrisy.Let us reveal its true colors and tear away its false masks.

As for the monastery, that is a complicated matter.It is a question of culture, and culture rejects it; it is a question of freedom, and freedom favors it.