22Juneиюня · 22-е июня
Истинная религия одна для всех людей.
True religion is one for all people.
1. Дурно то, что люди не знают бога, но хуже всего то, что люди признают богом то, что не есть бог.
1. It is bad that people do not know God, but worst of all is that people acknowledge as God what is not God.
Source not found yet .
Tolstoy’s own version · Мысли мудрых людей на каждый деньДурно то, что люди не знают бога, но хуже всего то, что люди признают богом то, что не есть бог.
Source text: tolstoy.ruDetails
Not found yet.
Word for word from Thoughts of Wise Men (1903), August 31, one of the days Tolstoy sent to the publisher after the rest, for which no manuscript survives (Jubilee vol. 40 commentary). The sentence was not found in Lactantius. Its thought is the theme of the first two books of the Divine Institutes, On False Religion and On the Origin of Error, which argue that the gods worshipped are not gods; no sentence in them was found with the comparison Tolstoy's turns on, that to take for God what is not God is worse than to know no God. The Jubilee name index identifies Lactantius and names no source.
Searched: Lactantius's Latin: the Divine Institutes, books I–VII (Latin Wikisource; book VI already saved), the Epitome, and De ira Dei, searched for sentences joining ignorance of God (ignorare, nescire) with a comparison (peius, gravius, malum); the English of the Ante-Nicene Fathers, vol. 7 (CCEL), searched the same way; Southgate's Many Thoughts of Many Minds and Suggestive Thoughts, Boiste, Tileston, and Coit for Lactantius.
2. Различие религий — какое странное выражение! Конечно, могут быть различные веры в исторические события, передаваемые от поколения к поколению для укрепления религии. Точно так же могут быть и различные религиозные книги (Зендавеста, Веды, Коран и т. д.). Но может быть только одна действительная для всех времен религия. Все же различные веры не могут содержать в себе ничего иного, как только вспомогательное средство для религии, которое является случайно и может быть различным, смотря по различию времени и места.
2. Difference of religions — what a strange expression! Of course there can be different faiths in historical events, handed down from generation to generation to strengthen religion. In the same way there can also be different religious books (the Zend-Avesta, the Vedas, the Koran, and so on). But there can be only one religion, valid for all times. All the different faiths, however, can contain nothing other than an auxiliary means for religion, which comes about by chance and can differ according to differences of time and place.
Kant.
From Zum ewigen Frieden · shortened by Tolstoy .
Original · GermanVerschiedenheit der Religionen: ein wunderlicher Ausdruck!
Es kann wohl verschiedene Glaubensarten historischer, nicht in die Religion, sondern in die Geschichte der zu ihrer Beförderung gebrauchten, ins Feld der Gelehrsamkeit einschlagenden Mittel und ebenso verschiedene Religionsbücher (Zendavesta, Vedam, Koran usw.) geben, aber nur eine einzige, für alle Menschen und in allen Zeiten gültige Religion.
Jene also können wohl nichts anderes als nur das Vehikel der Religion, was zufällig ist und nach Verschiedenheit der Zeiten und Orter verschieden sein kann, enthalten.
Source text: archive.orgIn English · M. Campbell Smith, 1903Difference of religion! A strange expression, as if one were to speak of different kinds of morality.
In the same way there are many religious works—the _Zendavesta_, _Veda_, _Koran_ etc.—but there is only one religion, binding for all men and for all times.
These books are each no more than the accidental mouthpiece of religion, and may be different according to differences in time and place.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньРазличие религий — какое странное выражение! Конечно, могут быть различные веры в исторические события, передаваемые от поколения к поколению для укрепления религии. Точно так же могут быть и различные религиозные книги (Зендавеста, Веды, Коран, Евангелие и т. д.). Но может быть только одна действительная для всех времен религия.
Все же различные веры не могут содержать в себе ничего иного, как только подготовления к истинной религии, которые являются случайно и могут быть различны, смотря по различию времени и места.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Zum ewigen Frieden (1795), First Supplement, footnote, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 250 (Richter's register: Zum ewigen Frieden); Campbell Smith (1903), First Supplement, note.
Kant's footnote, shortened and simplified. Left out: “just as if one spoke of different morals” (gerade, als ob man auch von verschiedenen Moralen spräche), and “for all men” (für alle Menschen) in “one single religion valid for all men and in all times”. Simplified: Kant's “different kinds of historical faith, belonging not to religion but to the history of the means used to promote it, in the field of scholarship” (verschiedene Glaubensarten historischer, nicht in die Religion, sondern in die Geschichte der zu ihrer Beförderung gebrauchten, ins Feld der Gelehrsamkeit einschlagenden Mittel) becomes «различные веры в исторические события, передаваемые от поколения к поколению для укрепления религии» (different faiths in historical events, handed down from generation to generation to strengthen religion); “the vehicle of religion” (das Vehikel der Religion) becomes «вспомогательное средство для религии» (an auxiliary means for religion). The list of books (Zendavesta, Vedas, Koran) is kept. «На каждый день» (tolstoy block) adds «Евангелие» (the Gospel) to the list and makes the vehicle «подготовления к истинной религии» (preparations for the true religion). The first sentence of the footnote crosses a page in Richter's scan, so the excerpt stops at “Ausdruck!”.
3. Верить можно только в то, про что мы знаем, что оно несомненно есть, но чего мы не можем обнять разумом и выразить словами.
3. We can believe only in what we know beyond doubt to exist, but cannot encompass with our reason or express in words.
4. Большинству людей мы оказываем слишком много чести, когда говорим про них, что они исповедуют ту или иную религию. Ибо они не знают и не ищут никакой религии; уставная церковная вера — вот всё, что они подразумевают под этим словом. И так называемые религиозные войны, которые так часто потрясали мир и заливали его кровью, никогда не были ничем иным, как только препирательствами из-за церковной веры; и люди, жаловавшиеся на религиозные угнетения, жаловались, в сущности, не на то, что им препятствовали принадлежать к их религии, ибо этого не может сделать никакая внешняя сила, а на то, что им не позволяли следовать публично их церковной вере.
4. We do most people too much honor when we say of them that they profess this or that religion. For they neither know nor seek any religion; statutory church faith — that is all they mean by the word. And the so-called religious wars, which have so often shaken the world and flooded it with blood, have never been anything but wrangles over church faith; and the people who complained of religious oppression complained, in essence, not that they were prevented from belonging to their religion, for no outward force can do that, but that they were not allowed to follow their church faith publicly.
Kant.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · close to the original .
Original · GermanMan tut den meisten zu viel Ehre an, von ihnen zu sagen: sie bekennen sich zu dieser oder jener Religion; denn sie kennen und verlangen keine; der statutarische Kirchenglaube ist alles, was sie unter diesem Worte verstehen.
Auch sind die sogenannten Religionsstreitigkeiten, welche die Welt so oft erschüttert und mit Blut bespritzt haben, nie etwas anderes als Zänkereien um den Kirchenglauben gewesen, und der Unterdrückte klagte nicht eigentlich darüber, daß man ihn hinderte, seiner Religion anzuhängen (denn das kann keine äußere Gewalt), sondern daß man ihm seinen Kirchenglauben öffentlich zu befolgen nicht erlaubte.
Source text: archive.orgIn English · J. W. Semple, 1838Most men were honoured too much by ascribing to them any religion. They neither know nor desire any, and the established church-creed is all that this word suggests to them.
Religious wars, by which nations have often been distracted and blood-stained, have never been any thing else than brawls about creeds of form and show, and the persecuted ought properly to have complained, not that the oppressor hindered him from worshipping God according to the dictates of his own conscience (for that no outward force can do), but that he was prevented from publicly celebrating the rituals of his church-creed.
Source text: archive.orgTolstoy’s own version · На каждый деньБольшинству людей мы оказываем слишком много чести, когда говорим про них, что они исповедуют ту или иную религию. Ибо они не знают и не ищут никакой религии; уставная церковная вера — вот все, чтò они подразумевают под этим словом.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book III, Division I, § V, as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 249 (Richter's register: Religion i. d. Gr.); Semple (1838), Book III, p. 138.
Kant's two sentences, closely: we do most people too much honor in saying they profess this or that religion, for they know and seek none; statutory church faith is all they understand by the word; and the so-called religious wars that have so often shaken the world and spattered it with blood were never anything but quarrels over church faith, and the oppressed complained, not really that he was hindered from adhering to his religion (for no outward power can do that), but that he was not allowed to follow his church faith in public. Tolstoy writes «люди, жаловавшиеся на религиозные угнетения» (people who complained of religious oppression) for “der Unterdrückte” (the oppressed one) and carries the plural through. He follows the German where Semple's English (1838) adds to it (“worshipping God according to the dictates of his own conscience” for “seiner Religion anzuhängen”). «На каждый день» (tolstoy block) has the same text, with the oppressed in the singular as in Kant.
5. Утверждение о том, что ты во лжи, а я в истине, есть самое жестокое слово, которое может один человек сказать другому, в особенности когда это касается самого важного на свете дела. А между тем это самое говорят друг другу люди, спорящие о религии.
5. The assertion that you are in falsehood and I am in the truth is the cruelest word one person can say to another, especially when it concerns the most important matter in the world. And yet this is exactly what people who argue about religion say to each other.
6. Если ты мусульманин, иди и живи с христианами; если христианин — живи с евреями; если католик — живи с православными. Какая бы ни была твоя религия, общайся с людьми других верований. Если речи их не возмущают тебя и ты можешь свободно общаться с ними, ты достиг мира.
Гафиз сказал: предмет всех религий один и тот же; все люди ищут любви, и весь мир есть обиталище любви, зачем же говорить о мечети или о церкви!
6. If you are a Muslim, go and live with Christians; if a Christian, live with Jews; if a Catholic, live with the Orthodox. Whatever your religion, associate with people of other creeds. If what they say does not disturb you and you can associate with them freely, you have attained peace.
Hafiz said: The object of all religions is one and the same; all people seek love, and the whole world is the dwelling place of love; why, then, speak of a mosque or a church!
From The Dabistán, or School of Manners · reworded by Tolstoy .
What changedConway’s “Franks” become “Christians,” and his Shiah among “the schismatics” becomes “a Catholic” among “the Orthodox”; “and art a master of creation” is left out.
What Tolstoy read · The Sacred AnthologyIf thou art a Mussulman, go stay with the Franks ; if a Christian, join the Jews ; if a Shuah, mix with the …
… schismatics : whatever thy religion, associate with men of opposite persuasion.
If in hearing their discourses thou art not in the least moved, but canst mix with them freely, thou hast attained peace, and art a master of creation.
Hafiz says, ' The object of all religions is alike. All men seek their beloved ; and all the world is love's dwelling : why talk of a mosque or a church ? '
Source text: archive.orgOriginal · Persianهمهکس، طالبِ یارند؛ چه هُشیار و چه مست
همهجا، خانهٔ عشق است؛ چه مسجد چه کِنِشت
Source text: api.ganjoor.netIn English · David Shea and Anthony Troyer, 1843If thou art a Muselman, go to the Franks, and stay with that people; if thou art a Nazarean, join the Jews; …
… if thou professest to be a Shíah, mix with the schismatics, and lend thy ear to their words; in this manner, whatever be thy religion, associate with men of an opposite persuasion; …
… but if thou art not in the least moved and mixest with them like milk and sugar, then certainly thou hast attained the highest degree of perfect peace, and art a master of the divine creation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Dabistán, or School of Manners; Hafiz, Divan, Dabistán, ch. XII (on the Sufis), sect. III, Shea and Troyer (1843), vol. III; Hafiz, ghazal 80 ('ʿeyb-e rendān makon'); Conway (1874), no. LII, Sympathy of Religions, p. 32.
Conway's English, from the Dabistán and from Hafiz. The first paragraph is Conway's shortening of the advice the Sufi master Sabjani gave a disciple, in Shea and Troyer's translation of the Dabistán: 'If thou art a Muselman, go to the Franks … if thou art a Nazarean, join the Jews … whatever be thy religion, associate with men of an opposite persuasion.' Conway: 'If thou art a Mussulman, go stay with the Franks; if a Christian, join the Jews; if a Shiah, mix with the schismatics: whatever thy religion, associate with men of opposite persuasion. If in hearing their discourses thou art not in the least moved, but canst mix with them freely, thou hast attained peace, and art a master of creation.' (the scan reads 'Shuah'). Tolstoy makes the Franks «христиане» (Christians) and the Shiah among the schismatics «католик» among «православные» (a Catholic among the Orthodox), and drops 'and art a master of creation'. The second paragraph is close to Conway: 'Hafiz says, "The object of all religions is alike. All men seek their beloved; and all the world is love's dwelling: why talk of a mosque or a church?"' Its last two clauses are a couplet of Hafiz's ghazal 80: 'everyone seeks the Friend, sober or drunk; everywhere is the house of love, mosque or synagogue' (Conway leaves out 'sober or drunk'). The first clause is not in the couplet, and the Hafiz sentence was not found in Shea and Troyer's Dabistán. The Persian of the Dabistán was not found online. The printed editions signed the entry «Суфи и Парси» (Sufi and Parsi; Conway's next paragraph is 'The Parsi sentence'); «Суфийская мудрость» is the Jubilee editors' correction. Not in Thoughts of Wise Men (1903).
Translation note. Hafiz is the Persian poet of the fourteenth century.
7. Истинно верующий человек — не тот, который слепо следует известному учению или Библии, а тот, который полагает свою веру в чистой совести и ясной мысли — вернейших выразителях воли бога.
7. The truly believing man is not the one who blindly follows a certain teaching or the Bible, but the one who places his faith in a pure conscience and clear thought — the truest exponents of the will of God.
Source not found yet .
Not found yet.
Not found. The Jubilee name index has «Бигелов Герберт — т. 41: 424, 470», with no dates or identity; p. 470 is a July entry, outside this group. Who he is was not established, and no source for the sentence was found. Burke's entry (6-23.1), on the same page of vol. 41, was not found either.
Searched: Every saved source text (Southgate, Coit, Tileston, Mallory's journal and the rest) for 'Bigelow'; the text layers of IAPSOP's PDFs of the 60 issues of Mallory's journal from March 1897 to June 1906 and archive.org's scans of its vols. II–VI and XIV–XXII for 'Bigelow', 'true believer', 'clean conscience', 'clear mind', and 'blindly'; archive.org full text for 'Bigelow' with 'clean conscience' and 'clear mind', for 'Bigelow' with 'blindly', 'creed', 'Bible', 'conscience', and 'will of God', for 'true believer is not', and for 'Herbert S. Bigelow' with 'believer' and 'conscience'; Jubilee vols. 37, 40, 43 and 45; The Whim, which the Jubilee list of sources names, is not on archive.org.
Не бойтесь сомнений — смело исследуйте разумом предлагаемые вам положения веры.
Do not fear doubts — boldly examine with your reason the tenets of faith that are put before you.
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