2Septemberсентября · 2-е сентября
Чем ближе люди к истине, тем они терпимее к чужим заблуждениям. И наоборот.
The nearer people are to the truth, the more tolerant they are of the errors of others. And vice versa.
1. Только люди неверующие, т. е. неверующие в духовную основу жизни и принимающие за веру усвоенные ими внешние приемы, могут быть нетерпимы. Они нетерпимы, потому что не понимают того, что истинная вера не зависит от воли человека. От этого-то и происходило и происходит то, что, начиная от фарисеев, замучивших Христа, и до теперешних светских начальников, самые неверующие люди всегда гнали и гонят верующих. От этого же происходило и происходит и то, что гонения эти всегда не только не ослабляли, а всегда усиливали веру верующих.
1. Only unbelievers, that is, those who do not believe in the spiritual foundation of life and who take for faith the outward practices they have adopted, can be intolerant. They are intolerant because they do not understand that true faith does not depend on human will. It is from this that it has come about, and still comes about, that from the Pharisees who tormented Christ to death down to the secular authorities of today, the most unbelieving people have always persecuted, and still persecute, believers. From this too it has come about, and still comes about, that these persecutions have always not only failed to weaken the faith of believers, but always strengthened it.
2. Бог водворяет веру в сердце человека с помощью совести и разума. Водворять веру силою и угрозами нельзя; силою и угрозами водворяют не веру, а ужас. Не следует осуждать и укорять неверующих и заблуждающихся; они и без того достаточно несчастны от своих заблуждений. Следовало бы укорять их только в том случае, если бы это могло принести им пользу, но это, наоборот, только больше отталкивает их и тем причиняет им вред.
2. God establishes faith in the heart of man by means of conscience and reason. Faith cannot be established by force and threats; force and threats establish not faith, but terror. One should not condemn and reproach unbelievers and those in error; their errors make them unhappy enough as it is. One should reproach them only if this could do them good; but this, on the contrary, only drives them further away and so does them harm.
From Pensées · reworded by Tolstoy .
What changedGrace becomes conscience: Pascal’s God puts religion “into the mind by reason, and into the heart by grace,” Tolstoy’s establishes faith in the heart “by means of conscience and reason”; “To begin by pitying unbelievers” becomes “One should not condemn and reproach unbelievers and those in error,” and their wretchedness “by their condition” becomes unhappiness from “their errors.” †
† An intermediate translation may have made this change.
Original · FrenchLa conduite de Dieu, qui dispose toutes choses avec douceur, est de mettre la religion dans l’esprit par les raisons, et dans le cœur par la grâce ; mais de la vouloir mettre dans l’esprit et dans le cœur par la force et par les menaces, ce n’est pas y mettre la religion, mais la terreur, terrorem potius quam religionem.
Commencer par plaindre les incrédules, ils sont assez malheureux par leur condition ; il ne les faudrait injurier qu’au cas que cela servît, mais cela leur nuit.
Source text: fr.wikisource.orgIn English · W. F. Trotter, 1910The conduct of God, who disposes all things kindly, is to put religion into the mind by reason, and into the heart by grace. But to will to put it into the mind and heart by force and threats is not to put religion there, but terror …
To begin by pitying unbelievers; they are wretched enough by their condition. We ought only to revile them where it is beneficial; but this does them harm.
Source text: gutenberg.orgPensées de Pascal, précédées de sa vie par Mme Périer, sa sœurLa conduite de Dieu, qui dispose toutes choses avec douceur, est de mettre la religion dans l'esprit par les raisons, et dans le cœur par sa grâce. Mais de vouloir la mettre dans le cœur et dans l'esprit par la force et par les menaces, ce n'est pas y mettre la religion, mais la terreur.
Commencez par plaindre les incrédules; ils sont assez malheureux.
Source text: archive.orgTolstoy’s own version · Мысли мудрых людей на каждый деньБог водворяет веру в сердце человека с помощью совести и разума. Водворять веру силою и угрозами нельзя; силою и угрозами водворяют не веру, а ужас.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Pensées, Brunschvicg 185 and 189 (Section III); Trotter 185, 189; Didot ed. (1863), part II, art. XVII, no. IV, p. 264, joined in one paragraph.
Two fragments, B. 185 and B. 189, which the Didot edition (the 1850 printing of it was Tolstoy's) prints as one paragraph, as Tolstoy has them; the Circle repeats Tolstoy's Thoughts of Wise Men (1903), October 25, word for word. Tolstoy changes the theology. Pascal's God puts religion 'dans l’esprit par les raisons, et dans le cœur par la grâce' (in the mind by reasons, and in the heart by grace); Tolstoy's «водворяет веру в сердце человека с помощью совести и разума» (establishes faith in man's heart by means of conscience and reason): grace becomes conscience, and 'la religion' becomes «вера» (faith). 'Commencer par plaindre les incrédules' (begin by pitying the unbelievers) becomes «Не следует осуждать и укорять неверующих и заблуждающихся» (one should not condemn and reproach unbelievers and those in error); 'assez malheureux par leur condition' (unhappy enough by their condition) becomes «достаточно несчастны от своих заблуждений» (unhappy enough from their errors); and 'mais cela leur nuit' (but it harms them) is expanded into «но это, наоборот, только больше отталкивает их и тем причиняет им вред» (but this, on the contrary, only repels them more and so does them harm). Tolstoy's Pascal in 1903 came from A. I. Orlov's «Французский ученый Влас Паскаль» (Посредник, 1889; Jubilee vol. 40), not found online; the Jubilee list of the Circle's sources also names the Russian Pensées of P. D. Pervov (1899) and S. Dolgov (1902), not seen.
3. Есть несомненное правило, которое мы должны всегда помнить: это то, что если доброе дело не может быть совершено без отступления от добра, то или это дело не доброе или время этого дела еще не наступило.
3. There is an unquestionable rule that we must always remember: namely, that if a good deed cannot be done without departing from the good, then either the deed is not good or the time for it has not yet come.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
4. Нет ничего более недостойного разумного существа, как то, чтобы плакаться на то, что то, что наши отцы считали истиной, оказалось ложью.
Не лучше ли искать новых основ единения, таких, которые заменили бы прежние.
4. Nothing is more unworthy of a rational being than to lament that what our fathers held to be truth has turned out to be falsehood.
Is it not better to seek new foundations of unity, such as would take the place of the old ones?
From What is Religion? A Vindication of Neo-Materialism, in Further Reliques of Constance Naden · reworded by Tolstoy .
What changed“A new principle of cohesion which will bind together the observed facts of life” becomes “new foundations of unity, such as would take the place of the old ones”: a principle that binds the facts of life becomes a ground of union that replaces the old; “to spend life in idle lamentations” becomes “to lament,” and “we or our fathers” becomes “our fathers.”
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitWhy not set to work to discover a new principle of cohesion which will bind together the observed facts of life?
Constance Naden, Further Reliques, p. 131
Source text: archive.orgMartineau’s own wordsHe has simply given up one shelter, one inspiration, one set of motives, without gaining anything in return.
… or more unworthy of a rational being, than to spend life in idle lamentations because what we or our fathers once believed to be true has now proved to be false.
Why not set to work to discover a new principle of cohesion which will bind together the observed facts of life?
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. What is Religion? A Vindication of Neo-Materialism, in Further Reliques of Constance Naden (1891), ed. George M. McCrie (London: Bickers and Son, 1891), p. 131.
The words are Constance Naden's, signed «Мартино» by Tolstoy. Coit's The Message of Man prints them as nos. 6–7 of ch. LXXXVI, credited to Naden's Further Reliques, p. 131; no Martineau passage stands in that chapter, so Coit does not show how the signature arose. Tolstoy changes them. 'Surely nothing can be more unmanly, or more unworthy of a rational being' loses 'unmanly'; 'to spend life in idle lamentations because what we or our fathers once believed to be true has now proved to be false' becomes «плакаться на то, что то, что наши отцы считали истиной, оказалось ложью» (to lament that what our fathers held true has turned out false), without 'spend life' and 'we or'. 'Why not set to work to discover a new principle of cohesion which will bind together the observed facts of life?' becomes «Не лучше ли искать новых основ единения, таких, которые заменили бы прежние» (Is it not better to seek new grounds of union, such as would replace the former ones?): Naden's principle that binds together the facts of life becomes a ground of union that replaces the old ones. The vol. 42 commentary lists no correction of this signature; its name index refers «Мартино» to Harriet Martineau. The excerpt begins at 'or more unworthy' because the scan breaks 'nothing-' at a line end.
5. Веру, как любовь, нельзя вызвать насильно. Поэтому вводить ее или стараться утвердить государственными мероприятиями — дело рискованное, ибо, как попытка принудить к любви вызывает ненависть, так попытка принудить к вере вызывает неверие.
5. Faith, like love, cannot be called forth by force. And so to introduce it, or to try to establish it, by measures of state is a risky business; for just as an attempt to compel love calls forth hatred, so an attempt to compel faith calls forth unbelief.
From Parerga und Paralipomena II · close to the original .
What Tolstoy read · Julius Frauenstädt, Arthur Schopenhauer: Lichtstrahlen aus seinen WerkenDer Glaube iſt wie die Liebe: er läßt ſich nicht erzwingen. Daher iſt es ein mißliches Unternehmen, ihn durch Staatsmaaßregeln einführen, oder befeſtigen zu wollen: denn, wie der Verſuch, Liebe zu erzwin⸗ gen, Haß erzeugt; ſo der, Glauben zu erzwingen, erſt rechten Unglauben. (P. II, 326.)
Source text: archive.orgOriginal · GermanDer Glaube iſt wie die Liebe: er läßt ſich nicht erzwingen.
Daher iſt es ein mißliches Unternehmen, ihn durch Staatsmaaß⸗ regeln einführen, oder befeſtigen zu wollen: denn, wie der Ver⸗ ſuch, Liebe zu erzwingen, Haß erzeugt; ſo der, Glauben zu er⸗ zwingen, erſt rechten Unglauben.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Parerga und Paralipomena II (1851), ch. XV (Ueber Religion), § 181, Parerga und Paralipomena, vol. II (Berlin: Hayn, 1851), p. 326; Lichtstrahlen (1862), citing “P. II, 326”.
Schopenhauer's two sentences, closely: faith is like love, it cannot be forced; so it is a hazardous undertaking to introduce or strengthen it by measures of state, for as the attempt to force love begets hatred, so the attempt to force faith begets “erst rechten Unglauben” (unbelief in earnest). Tolstoy writes «рискованное» (risky) for “mißliches” (precarious) and «неверие» (unbelief) for “erst rechten Unglauben”. Frauenstädt's Lichtstrahlen prints the two sentences alone (intermediary); Schopenhauer goes on that faith can be furthered only indirectly, by preparing its soil, which is ignorance. No public-domain English of the section was found.
6. Отрицание религии — естественное последствие нетерпимости и властолюбия духовенства.
6. The denial of religion is the natural consequence of the clergy’s intolerance and love of power.
From P.-C.-V. Boiste, Dictionnaire universel de la langue française, ed. C. Nodier and L. Barré · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe saying is known only from Boiste’s French dictionary, which signs it Warburton; Warburton’s English was not found, and the trace holds no original to show beside it.
What Tolstoy read · P.-C.-V. Boiste, Dictionnaire universel de la langue française, ed. C. Nodier and L. Barré… est le produit naturel de l'intolérance et de la tyrannie des prêtres. [Warburton.]
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. P.-C.-V. Boiste, Dictionnaire universel de la langue française, ed. C. Nodier and L. Barré (Paris, Firmin Didot, 1851), s.v. "Irréligion".
Boiste's example sentence under 'Irréligion': «L'irréligion est le produit naturel de l'intolérance et de la tyrannie des prêtres» (the scan garbles the first word). The entry before it, «L'irréligion, ainsi que la superstition, a son fanatisme. [Duclos.]», is probably the source of Tolstoy's next thought, 9-2.7, signed Duclos, so Tolstoy read the two together in Boiste, as May found for Pythagoras, Menedemus, Villemain, and Puisieux. 'Irreligion' becomes 'the denial of religion' (Отрицание религии); 'the natural product' becomes 'the natural consequence'; 'the tyranny of the priests' becomes 'the love of power of the clergy' (властолюбия духовенства), so the priests' exercise of power becomes their desire for it. Boiste's list of authors gives 'Warburton, sav. prélat angl.' (William Warburton, 1698–1779, bishop of Gloucester), as does the Jubilee name index. Warburton's English, if Boiste translated it, was not found: searched the saved Southgate anthologies (Warburton is quoted there on other subjects) and the web for 'infidelity' or 'irreligion' with 'intolerance', 'tyranny', and 'priests' or 'clergy'.
7. Неверующие люди бывают так же нетерпимы, как и грубо верующие.
7. Unbelievers are just as intolerant as those who believe crudely.
From Dictionnaire universel de la langue française · reworded by Tolstoy .
What changed“L’irréligion, ainsi que la superstition, a son fanatisme,” irreligion, like superstition, has its fanaticism, becomes “Unbelievers are just as intolerant as those who believe crudely”: the abstract nouns become people, and fanaticism becomes intolerance.
Related · Dictionnaire universel de la langue française… est le produit naturel de l'intolérance et de la tyrannie des prêtres. [Warburton.]
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Dictionnaire universel de la langue française (Boiste), 13th ed. (Paris, 1851), s.v. «Irréligion», a saying signed «Duclos».
The saying as Boiste's dictionary prints it under Duclos's name: 'L’irréligion, ainsi que la superstition, a son fanatisme' (irreligion, like superstition, has its fanaticism; the scan reads «£ 'irréligion»). Tolstoy changes the abstract nouns into people and fanaticism into intolerance: «Неверующие люди бывают так же нетерпимы, как и грубо верующие» (unbelieving people are as intolerant as crudely believing ones). The saying printed next to it in the same article, 'L’irréligion est le produit naturel de l’intolérance et de la tyrannie des prêtres. [Warburton.]', is the thought just before it on September 2 (9-2.6, «Отрицание религии — естественное последствие нетерпимости и властолюбия духовенства. Варбюртон»), so the two came to the Circle together from Boiste. The sentence was not found in Duclos's own works as scanned: his Considérations sur les mœurs de ce siècle (1751) and Œuvres (1855), whose poor OCR was searched for 'fanatisme', 'irréligion', and 'superstition'. Boiste quotes Duclos often; the Jubilee name index identifies «Дюкло» as Charles Pinot Duclos (1704–1772).
Истинная вера не нуждается во внешней поддержке ни насилия, ни торжественного блеска. Не нуждается и в заботах о распространении. (У бога времени много. Тысячи лет как один год.) Тот, кто хочет поддержать свою веру насилием или внешними торжественными приемами, хочет поскорее распространить ее, — тот сам мало или вовсе не верит.
True faith needs no outward support, either of violence or of solemn splendor. Nor does it need any trouble taken to spread it. (God has plenty of time. Thousands of years are as one year.) Those who want to uphold their faith by violence or by outward, solemn practices, who want to spread it as quickly as possible — they themselves believe little or not at all.
Translation note. The words recall 2 Peter 3:8 (KJV: “a thousand years as one day”); Tolstoy has “thousands of years” and “one year.”
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