2Januaryянваря · 2-е января
Одно из самых грубых суеверий есть суеверие большинства так называемых ученых нашего времени о том, что человек может жить без веры.
One of the crudest superstitions is the superstition of most of the so-called learned of our time that people can live without faith.
1. Всегда, во все века люди жаждали знать или иметь по крайней мере какое-нибудь понятие о начале или конечной цели своего земного существования, и религия являлась, чтобы удовлетворить этому требованию их и чтобы осветить ту связь, которая соединяет всех людей, как братьев, имеющих один общий источник происхождения, одну общую задачу жизни и одну общую конечную цель.
1. Always, in every age, people have thirsted to know, or at least to have some notion of, the beginning or the final aim of their earthly existence; and religion came to satisfy this need of theirs and to shed light on the bond that unites all people as brothers, who have one common origin, one common task in life, and one common final aim.
Probably from Ricordi di Giuseppe Mazzini agli Italiani, F. Dobelli’s anthology · reworded by Tolstoy .
Not in Leo Tolstoy as EditorMazzini is only a candidate: the second half matches a thought in Dobelli’s anthology of his sayings, and the first half was not found in Mazzini.
Original · ItalianLe religioni governano il mondo.
La religione è una fede nei principii generali …
… la religione è sanzione …
… affratella i viventi nella coscienza …
… una origine, d'una missione, d'un …
Source text: archive.orgDetails
A likely source, not certain. Ricordi di Giuseppe Mazzini agli Italiani, F. Dobelli’s anthology (Milan, 1870); the writing Dobelli took it from was not identified, Dobelli, Ricordi, section «La religione dell'umanità», pp. 22–23.
Probable kernel only. Dobelli prints: 'Religion is a faith in the general principles that govern humanity: religion is the sanction of a bond that makes brothers of the living in the consciousness of one origin, one mission, one common aim.' Tolstoy's second half matches it closely (the bond that unites all men as brothers, one common origin, one common task of life, one common end). His first half (in every age men have thirsted to know, or at least to have some idea of, the beginning or final aim of their earthly existence, and religion came to satisfy that need) was not found in Mazzini. Tolstoy's Mazzini came through L. P. Nikiforov's «Избранные мысли Иосифа Мадзини» (Посредник, 1905), named in the Jubilee list of his sources and not found online; A. Cavazza (Язык и текст 12, no. 1, 2025, citing Nevler 1972, p. 302) reports that Nikiforov drew at least one thought from Dobelli's Ricordi, which makes Dobelli a likely route. The OCR of the scan is poor; the excerpts are copied as it reads.
Searched: Doveri dell'uomo (1860), all twelve chapters on it.wikisource, and Venturi's 1862 English, for origine/fine comune/sete, origin/common/thirst; Life and Writings of Joseph Mazzini (1890–91), vols 1–6, for 'common origin', 'origin and end', 'thirst'; it.wikisource full-text search for «vincolo che affratella», «sanzione d'un vincolo», «fede nei principii generali»; web search for the Italian and English wording; two scans of Dobelli's Ricordi (1870).
2. Истинная религия есть такое установленное человеком отношение к окружающей его бесконечной жизни, которое связывает его жизнь с этою бесконечностью и руководит его поступками.
2. True religion is the relation we each establish to the infinite life around us, one that binds our life to this infinity and guides our actions.
3. Сущность всякой религии состоит только в ответе на вопрос, зачем я живу и какое мое отношение к окружающему меня бесконечному миру. Нет ни одной религии, от самой возвышенной и до самой грубой, которая не имела бы в основе своей этого установления отношения человека к окружающему его миру.
3. The essence of every religion lies only in the answer to the question why I live and what my relation is to the infinite world around me. There is not a single religion, from the most exalted to the crudest, that does not have at its foundation this establishing of people’s relation to the world around them.
4. Религия есть высший и благороднейший деятель в воспитании человека, величайшая сила просвещения, между тем как внешние проявления веры и политическая своекорыстная деятельность суть главные препятствия движению вперед человечества. Деятельность и духовенства и государства противоположны религии. Сущность религии, вечная и божественная, одинаково наполняет сердце человека везде, где только оно чувствует и бьется. Все наши исследования указывают нам на единую основу всех великих религий, на единое учение, развивающееся с самого начала жизни человечества до настоящего дня.
В глубине всех вер течет поток единой вечной истины.
Пускай парсы носят свои таовиды, евреи свои филактерии, христиане свой крест, мусульмане свой полумесяц, но пусть все они помнят, что это только внешние знаки, но основная сущность всех религий — любовь к ближнему — одинаково требуется Ману, Зароастром, Буддой, Моисеем, Сократом, Гиллелем, Иисусом, Павлом, Магометом.
4. Religion is the highest and noblest agent in the education of man, the greatest force of enlightenment, whereas the outward manifestations of faith and self-seeking political activity are the chief obstacles to the forward movement of humanity. The activities of both the clergy and the state are opposed to religion. The essence of religion, eternal and divine, fills the heart of man alike wherever it feels and beats. All our inquiries point us to a single foundation of all the great religions, to a single teaching, unfolding from the very beginning of humanity’s life to the present day.
In the depths of all faiths flows the stream of one eternal truth.
Let the Parsis wear their taavids, the Jews their phylacteries, the Christians their cross, the Muslims their crescent, but let them all remember that these are only outward signs, and that the fundamental essence of all religions — love of one’s neighbor — is required alike by Manu, Zoroaster, Buddha, Moses, Socrates, Hillel, Jesus, Paul, Muhammad.
From The Zend-Avesta and Eastern Religions: Comparative Legislations, Doctrines and Rites of … · shortened by Tolstoy .
What Tolstoy read · Tolstoy's own earlier Russian of the passage: the epigraph to chapter VII of «Одумайтесь!»Деятельность и духовенства и государства противоположны религии. Наше исследование показало, что сущность религии, вечная и божественная, одинаково наполняет сердце человека везде, где только оно чувствует и бьется.
Пускай парсы носят свои таавиды, евреи свои филактерии, христиане свой крест, мусульмане свой полумесяц, но пусть все они помнят, что это только формы и эмблемы, тогда как основная сущность всех религий — любовь к ближнему — одинаково требуется Ману, Зороастром, Буддой, Моисеем, Сократом, Гиллелем, Иисусом, Павлом, Магометом …
Source text: ru.wikisource.orgMaurice Fluegel’s own wordsThe religious element contemplated from that elevated standpoint, becomes thus the highest and noblest factor in man's education, the greatest potency in his civilization ; while effete creeds and political selfishness are the greatest obstacles to human advance.
State-craft and priest-craft are the very opposites of religion.
Study here has shown the religious substance everywhere to be identical, eternal and divine, permeating the human heart wherever it throbs, feels and meditates.
… all pointing to the identical basis of the great religions, to the one doctrine unfolding, since the dawn of humanity to this day, …
… that deep at the bottom of all the creeds flows the stream of the one eternal revelation, the one religion, the " word of God " to the mind of man, …
Let the Parsee bear his Taavids, the Jew his philacteries, the Christian his cross, and the Moslem his crescent. But let them all remember that these are forms and emblems, while the practical essence is: "Thou shalt love thy neighbor as thyself," equally emphasized and accentuated by Manu, Zoroaster, Buddha, Abraham, Moses, Socrates, Hillel, Jesus, Paul, Mohammed.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Zend-Avesta and Eastern Religions: Comparative Legislations, Doctrines and Rites of Parseeism, Brahmanism and Buddhism (Baltimore, 1898), Conclusion; Tolstoy's Russian first appeared as the epigraph to chapter VII of «Одумайтесь!» (1904), The Zend-Avesta and Eastern Religions, pp. 241-242 ("Conclusion").
Fluegel wrote in English, in Baltimore (so the title page). Tolstoy's three paragraphs are sentences from the book's last two pages, joined with cuts: religion as the highest and noblest factor in man's education and the greatest power of his civilization, with effete creeds and political selfishness the chief obstacles to advance; statecraft and priestcraft the opposites of religion; the religious substance identical, eternal and divine wherever the human heart beats; all the researches pointing to one basis of the great religions and one doctrine unfolding since the dawn of humanity; the stream of one eternal revelation at the bottom of all creeds; Parsee, Jew, Christian and Moslem keeping their emblems while the essence, "Thou shalt love thy neighbor as thyself", is taught by all the great teachers. Tolstoy turns "effete creeds" into "the outward manifestations of faith", makes the stream "one eternal truth" in place of "the one eternal revelation, the one religion, the word of God", gives the commandment as "love of one's neighbour", calls the emblems "outward signs", and leaves Abraham out of the list. His first Russian of the passage, the epigraph to chapter VII of «Одумайтесь!» (1904), keeps "one eternal revelation, one religion, the word of God addressed to man", "forms and emblems", and Fluegel's "Taavids" (Parsee amulets) as «таавиды», which the Circle prints «таовиды». Ruling 1: Tolstoy condensed and changed the English, so no printable.
Translation note. The Circle prints «таовиды», a slip for «таавиды», as Tolstoy wrote the word in his first Russian of this passage (the epigraph to chapter VII of «Одумайтесь!», 1904): Fluegel’s “Taavids,” his name for the amulets of the Parsi ritual.
5. Не содержание известных учений как божественных откровений (ибо это называется богословием), но содержание всех наших обязанностей вообще, как божьих заповедей, составляет сущность всякой религии.
5. Not the content of certain teachings as divine revelations (for that is called theology), but the content of all our duties in general, as commandments of God, constitutes the essence of every religion.
From Der Streit der Fakultäten · close to the original .
Original · GermanGeoffenbarte und reine Religion. Nicht der Inbegriff gewisser Lehren als göttlicher Offenbarungen (denn der heißt Theologie), sondern der aller unserer Pflichten überhaupt als göttlicher Gebote (und subjektiv der Maxime, sie als solche zu befolgen), ist Religion.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Der Streit der Fakultäten (1798), first part, as excerpted in Raoul Richter, Kant-Aussprüche (Leipzig, Insel, 1901), Kant-Aussprüche no. 240 ("Geoffenbarte und reine Religion"); Richter's register: Streit d. Fakultäten, Hartenstein VII, 355.
Richter no. 240, closely: not the sum of certain doctrines as divine revelations (that is called theology), but the sum of all our duties as divine commands is religion. Tolstoy leaves out the parenthesis "(and, subjectively, of the maxim of following them as such)" and ends "constitutes the essence of every religion" where Kant has "is religion"; he signs it "after Kant" and prints the whole in italics. No public-domain English of the Streit der Fakultäten was found; the first full English (Mary Gregor, 1979) is in copyright.
Translation note. The Jubilee text breaks the italics at the commas; the English sets the line as one.
Жизнь человека без веры — жизнь животного.
The life of a human being without faith is the life of an animal.
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