19Septemberсентября · 19-е сентября
Нельзя ни взвесить, ни измерить того вреда, который производила и производит ложная вера.
Вера есть установление отношения человека к богу и миру и вытекающее из этого отношения определение своего назначения и своей деятельности. Какова же должна быть жизнь человека, если это отношение и вытекающее из него определение назначения ложны?
The harm that false faith has done and is doing can be neither weighed nor measured.
Faith is the establishment of our relation to God and the world, and the determination of our calling and our activity that follows from this relation. What, then, must our life be if this relation, and the determination of our calling that follows from it, are false?
1. Как ни справедливо то, что религиозное неверие и презрение к божественному есть великое зло, суеверие есть еще худшее.
1. True as it is that religious unbelief and contempt for the divine are a great evil, superstition is worse still.
From Parallel Lives: Alexander · close to the original .
What Tolstoy read · Beautiful Thoughts from Greek AuthorsSo true it is that, though disbelief in religion and contempt of things divine be a great evil, yet superstition is a still greater.
Source text: archive.orgOriginal · Ancient Greek… οὕτως ἄρα δεινὸν μὲν ἡ ἀπιστία πρὸς τὰ θεῖα καὶ καταφρόνησις αὐτῶν, δεινὴ δὲ αὖθις ἡ δεισιδαιμονία, …
Source text: raw.githubusercontent.comIn English · Bernadotte Perrin (Loeb), 1919So, you see, while it is a dire thing to be incredulous towards indications of the divine will and to have contempt for them, superstition is likewise a dire thing, …
Source text: raw.githubusercontent.comDetails
The words shown were found, word for word, in the saved source text. Parallel Lives: Alexander, 75.2.
Tolstoy translates Ramage's English closely: "So true it is that, though disbelief in religion and contempt of things divine be a great evil, yet superstition is a still greater." «Религиозное неверие и презрение к божественному» (religious unbelief and contempt for the divine) is Ramage's "disbelief in religion and contempt of things divine"; «как ни справедливо то, что» (however true it is that) is "so true it is that, though". The comparison is Ramage's: Plutarch says both are dire, δεινὸν μὲν ... δεινὴ δὲ αὖθις (dire is unbelief ..., dire in its turn superstition; Perrin: "superstition is likewise a dire thing"), and Tolstoy, after Ramage, makes superstition «еще худшее» (still worse). In Plutarch the sentence is a comment on Alexander, who in his last days at Babylon took every strange occurrence for a portent and filled his palace with sacrificers, purifiers, and diviners; Ramage and Tolstoy give it as a general maxim. Ramage's Greek (scan) reads "dpa" and "Kal" for ἄρα and καί.
2. Спросите у большинства христиан, в чем главное зло, от которого Христос освободил человечество, и они скажут: от ада, от вечного огня, от наказания в будущем. Они соответственно этому думают, что спасение — это нечто такое, что другой может совершить для них. Люди убегают от внешнего ада, когда в действительности они носят в себе тот ад, которого они должны больше всего бояться. Спасение, более всего нужное человеку, то, которое дает освобождение человеку, это — спасение от зла в своей душе. Есть нечто много худшее внешнего наказания. Это — состояние души, возмутившейся против бога, состояние души, одаренной божественной силой, но отдающей себя во власть животных похотей, — души, которая, живя в виду бога, боится угрозы или гнева человека и предпочитает человеческую славу своему спокойному сознанию добродетели. Нет погибели хуже этой.
Вот этого-то состояния души, которое нераскаявшийся человек уносит с собой в могилу, вот этого-то надо бояться.
Спастись, в настоящем значении этого слова, значит поднять упавший дух, излечить больную душу, возвратить ей свободу мысли, совести, любви. Только в этом состоянии то спасение, которому учил Христос.
К такому спасению направлено всё истинное учение христианства.
2. Ask most Christians what the chief evil is from which Christ delivered humanity, and they will say: from hell, from eternal fire, from punishment hereafter. Accordingly they think that salvation is something that another can accomplish for them. People flee from an outward hell, when in reality they carry within themselves the hell they ought most to fear. The salvation man most needs, the one that brings man deliverance, is salvation from the evil in his own soul. There is something far worse than outward punishment. It is the state of a soul that has rebelled against God, the state of a soul endowed with divine power but giving itself over to the power of animal lusts — a soul which, living in the sight of God, fears the threat or the anger of man and prefers human glory to its own quiet consciousness of virtue. There is no perdition worse than this.
It is this very state of the soul, which the unrepentant man carries with him into the grave, it is this that we must fear.
To be saved, in the true meaning of the word, is to raise the fallen spirit, to heal the sick soul, to restore to it freedom of thought, of conscience, of love. In this state alone is the salvation that Christ taught.
All the true teaching of Christianity is directed toward such salvation.
From The Great Purpose of Christianity: Discourse at the Installation of the Rev. M. I. Motte… · reworded by Tolstoy .
What changed“The salvation for which Christ shed his blood” becomes “the salvation that Christ taught,” the holy spirit drops out, and “all the truths of Christianity” become “All the true teaching of Christianity”; the chief evil “from which Christ came to save them” becomes the evil “from which Christ delivered humanity.”
Channing’s own wordsAsk multitudes what is the chief evil from which Christ came to save them, and they will tell you, " From hell, from penal fires, from future punishment."
Men are flying from an outward hell, when in truth they carry within them the hell which they should chiefly dread.
To save, in the highest sense of that word, is to lift the fallen spirit from this depth, to heal the diseased mind, to restore it to energy and freedom of thought, conscience, and love.
This was chiefly the salvation for which Christ shed his blood. For this the holy spirit is given ; and to this all the truths of Christianity conspire.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Great Purpose of Christianity: Discourse at the Installation of the Rev. M. I. Motte, Boston, 1828, The Complete Works of W. E. Channing (London, 1884), pp. 177–78: the third illustration, 'the low ideas attached by multitudes to the word salvation'.
Shortened, and changed in what it says of Christ. Tolstoy keeps Channing's order but leaves out his comparison of salvation to a neighbor quenching a fire, his passage on the word 'hell' ('used so seldom in the sacred pages', 'a metaphor'), most of his list of the soul's failings, and 'there meets its natural issue and inevitable retribution, in remorse, self-torture, and woes unknown on earth'. 'Ask multitudes what is the chief evil from which Christ came to save them' becomes «Спросите у большинства христиан, в чем главное зло, от которого Христос освободил человечество» (Ask most Christians what the chief evil is from which Christ freed mankind); 'penal fires' becomes «вечного огня» (eternal fire); 'It is sin; it is the state of a soul which has revolted from God' becomes «Это — состояние души, возмутившейся против бога», without 'It is sin'; 'No ruin can be compared to this' becomes «Нет погибели хуже этой». At the end, 'This was chiefly the salvation for which Christ shed his blood. For this the holy spirit is given; and to this all the truths of Christianity conspire' becomes «Только в этом состояние то спасение, которому учил Христос. К такому спасению направлено всё истинное учение христианства» (In this alone is the salvation that Christ taught. All the true teaching of Christianity is directed to such salvation): Christ's blood and the holy spirit are gone, salvation is what Christ taught, and 'all the truths of Christianity' becomes its 'true teaching'. The Jubilee text's «состояние» there probably stands for «состоит» (consists). The passage is not in Coit, Tileston, or Southgate.
3. «Потерять душу» не значит быть обреченным к бесконечному церковному аду, но значит затеряться в чаще страстей и, заблудившись, вертеться в узком круге себялюбивых мыслей, как заблудшийся в лесу кружится на одном месте.
3. “To lose one’s soul” does not mean to be condemned to the church’s endless hell, but means to get lost in a thicket of passions and, having strayed, to go round and round in a narrow circle of self-loving thoughts, as one who has strayed in a forest circles on one spot.
From “World’s Advance Thought”.
From The World's Advance-Thought and the Universal Republic · close to the original .
From “World’s Advance Thought”’s own words“To lose one’s soul’’ is not to be doomed to an endless orthodox hell, but it is to be lost in the jungle of one’s passions, and to walk around lost in the narrow circle of one’s selfish ideas; just as one walks in a circle who is lost in the woods.
Source text: iapsop.comThe World's Advance-Thought and the Universal Republic, vol. VI, no. 4“To loose one's soul” is not to be doomed to an endless orthodox hell, but it is to be lost in the jungle of one’s passions, and to walk around lost in the narrow circle of one’s selfish ideas ; just as one walks in a circle who is lost in the woods.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XVI, no. 8, September 1904, p. 120, among the unsigned paragraphs set between rules after the close of Genevra Lake's 'Life-Lines', next after the paragraph of 8-30.2.
Close, from the same number and page as August's 8-30.2 ('Those on the mountain tops'), the paragraph that follows it; Tolstoy's signature names the journal, and the paragraph is unsigned, so it stands. The journal had printed both paragraphs before, among the editor's paragraphs of January 1892 (Edition), in the other order and with 'loose' for 'lose'; the Jubilee list gives Tolstoy's run of the journal as 1894–1904, so he read the reprint of 1904. 'An endless orthodox hell' becomes 'an endless church hell' (бесконечному церковному аду), the plain Russian for the orthodoxy of the churches; 'the jungle of one's passions' becomes 'the thicket of the passions' (чаще страстей); 'to walk around lost in the narrow circle of one's selfish ideas' becomes 'having lost one's way, to turn round in the narrow circle of selfish thoughts'; 'just as one walks in a circle who is lost in the woods' becomes 'as one lost in a forest circles on one spot'. Faithful to the English: printable offered; a reviewer may judge 'orthodox' made 'church' (церковному) enough to keep Tolstoy's version.
4. С церковностью были, благодаря бога, установлены определенные отношения. Между нею и философией была проведена разделяющая стена, так что церковность и философия могли идти каждая своим путем, не мешая друг другу. Что же делают теперь? Проламывают разделяющую их стену и, под предлогом сделать нас разумными христианами, делают нас самыми неразумными философами.
4. With church religion, thank God, definite relations had been established. A dividing wall had been put up between it and philosophy, so that church religion and philosophy could each go its own way without hindering the other. And what are they doing now? They are breaking down the wall that divides them and, under the pretext of making us rational Christians, are making us the most irrational philosophers.
From Letter to Karl Gotthelf Lessing, 2 February 1774 · close to the original .
Original · GermanMit der Orthodoxie war man, Gott ſey Dank, ziemlich zu Rande; man hatte zwiſchen ihr und der Philoſophie eine Scheidewand gezo⸗ gen, hinter welcher eine jede ihren Weg fortgehen konnte, ohne die andere zu hindern.
Aber was thut man nun?
Scheidewand nieder, und macht uns unter dem Vorwande, uns zu vernünftigen Chriſten zu machen, zu höchſt un vernünftigen Philofophen.
Source text: archive.orgIn English · James Sime, 1879With orthodoxy, thank God, we were pretty well done ; …
… been drawn between it and philosophy a curtain behind which each could go on its way without hindering the other.
But what is now done ? They tear down the curtain, and under the pretence of making us rational Christians make us extremely irrational philosophers.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Letter to Karl Gotthelf Lessing, 2 February 1774, Sämmtliche Schriften, ed. Lachmann, vol. XII (Berlin, 1840), pp. 409–410; Sime, Lessing (1879), vol. II, pp. 191–192.
Lessing's sentences to his brother, closely: with orthodoxy, thank God, one had come to a tolerable settlement; a partition had been drawn between it and philosophy, behind which each could go its way without hindering the other; but what does one do now? One tears down the partition and, on the pretext of making us rational Christians, makes us most irrational philosophers. Tolstoy writes «церковностью» (churchliness) for “der Orthodoxie” (orthodoxy) and «были … установлены определенные отношения» (definite relations had been established) for “war man … ziemlich zu Rande” (one had come fairly to terms). The letter goes on to defend the old orthodox system against the new theology, which Lessing calls a patchwork of bunglers and half-philosophers. Tolstoy's listed Lessing anthologies, Blumenau's Lessing-Perlen and «Избранные мысли Шиллера и Лессинга» (Posrednik, 1903), were not consulted. Sime's English (in his account of the Wolfenbüttel Fragments) has “curtain” for “Scheidewand”; the scan's OCR reads “Philofo- phen”.
5. Люди живут дурно только оттого, что верят в ложь, а не в истину.
5. People live badly only because they believe in falsehood, and not in the truth.
6. Управление церквей иерархией может быть монархическое, аристократическое или демократическое; это касается только внутреннего устройства. Сама церковь остается при всяких формах всегда деспотична. Там, где постановления веры считаются основным законом, там царствует клир, который считает себя вправе не нуждаться ни в разуме, ни в науке, потому что он единый имеющий власть хранитель и толкователь воли невидимого законодателя и, имея власть, может не убеждать, но предписывать.
6. The government of the churches by a hierarchy may be monarchic, aristocratic, or democratic; this concerns only their internal organization. The church itself, under every form, always remains despotic. Wherever the statutes of faith are held to be fundamental law, there the clergy reigns, which considers itself entitled to do without either reason or science, because it is the sole guardian and interpreter, invested with authority, of the will of the invisible lawgiver, and, having authority, it need not persuade, but may prescribe.
Kant.
From Die Religion innerhalb der Grenzen der bloßen Vernunft · reworded by Tolstoy .
What changedWhat Kant says of a church whose faith in statutes is a fetish-faith, Tolstoy says of every church: “The constitution of such a church” becomes “The government of the churches by a hierarchy,” and the fetish-faith is left out, so the church “always remains despotic” under every form; the clergy that believes it can do without reason and in the end even “biblical learning” becomes one that “considers itself entitled to do without either reason or science.”
Original · German… genug, wenn ſie für unbedingt noth⸗ wendig erklärt werden, ſo iſt das immer ein Fetiſchglauben, durch den die Menge regiert, und durch den Gehorſam unter eine Kirche (nicht der Religion) ihrer moraliſchen Freiheit beraubt wird.
Die Verfaſſung derſelben (Hierar⸗ chie) mag monarchiſch, oder ariſtokratiſch, oder demokratiſch ſein: das betrifft nur die Organiſation; die Conſtitution derſelben iſt und bleibt doch unter allen dieſen Formen immer despotiſch.
Wo Statute des Glaubens zum Con⸗ ſtitutionalgeſetz gezählt werden, da herrſcht ein Clerus, der der Vernunft, und ſelbſt zuletzt der Schriftgelehrſam⸗ keit gar wohl entbehren zu können glaubt, weil er als ein⸗ zig autoriſirter Bewahrer und Ausleger des Willens des unſichtbaren Geſetzgebers die Glaubensvorſchrift ausſchließ⸗ lich zu verwalten, die Autorität hat, …
Source text: archive.orgIn English · J. W. Semple, 1838The constitution of such a church may be hierarchical or democratical ; that is a matter of utter indifference, and concerns only the mode of its organization.
The administration is, under every form of fetiche creed, out and out despotic ; and wherever statute articles of belief are interwoven with the constitutional charters of the church, there the clergy have usurped the sway, and domineer.
They think to trample on the understandings of their fellows, and even by degrees attempt to get rid of biblical learning : for, being the alone patenteed interpreters and expounders of the will of the Unseen Lawgiver, to them belongs exclusively the right of dealing out the rules of the faith ; whence, armed with this authority, they fancy they have not to convince, but only to command.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Die Religion innerhalb der Grenzen der bloßen Vernunft (1793), Book IV, Part 2, § 3 (Vom Pfaffentum als einem Regiment im Afterdienst des guten Prinzips), 2nd ed. (1794), pp. 277–278; Kehrbach's edition (Leipzig: Reclam, [1879]), p. 195; Semple's English (1838), p. 242.
Kant's two sentences, closely in wording, with their subject widened. Kant speaks of a church whose principle is obedience to statutes as compulsory service, a “Fetischglauben” (fetish-faith) by which the multitude is governed and robbed of its moral freedom: “Die Verfassung derselben (Hierarchie)” (the constitution of such a church, its hierarchy) may be monarchic, aristocratic, or democratic. Tolstoy: «Управление церквей иерархией» (the government of churches by a hierarchy), leaving out the fetish-faith, so that the judgment falls on every church. “die Konstitution derselben ist und bleibt doch unter allen diesen Formen immer despotisch” (its constitution is and remains despotic under all these forms) becomes «Сама церковь остается при всяких формах всегда деспотична» (the church itself remains despotic under all forms); a clergy that believes it can do without “der Vernunft und selbst zuletzt der Schriftgelehrsamkeit” (reason, and in the end even scriptural scholarship) becomes one that does without «ни в разуме, ни в науке» (reason or science); “die Glaubensvorschrift ausschließlich zu verwalten die Autorität hat” (has the authority to administer the prescriptions of faith exclusively) is folded into «единый имеющий власть хранитель и толкователь» (the sole keeper and interpreter having power); “nicht überzeugen, sondern nur befehlen darf” (need not convince but only command) becomes «может не убеждать, но предписывать» (may prescribe instead of convincing). The passage is not in Richter's Kant-Aussprüche; Kehrbach's text of the first edition is quoted, its OCR breaking off the second sentence at “sondern” (read “NET”), so the last excerpt ends there. Semple's English is free.
Недостаточно откинуть ложную веру, т. е. ложное отношение к миру. Нужно еще установить истинное.
It is not enough to cast off a false faith, that is, a false relation to the world. We must also establish the true one.
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