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Часть текста: still are firm believers in the doctrine of nonresistance to evil. I had the privilege of studying your writings also, which left a deep impression on my mind. British Indians, before whom the position was fully explained, accepted the advice that we should not submit to the legislation, but that we should suffer imprisonment, or whatever other penalties the law may impose for its breach. The result has been that nearly one half of the Indian population, that was unable to stand the heat of the struggle to suffer the hardships of imprisonment, have withdrawn from the Transvaal rather than submit to a law which they have considered degrading. Of the other half, nearly 2,500 have for conscience’sake allowed themselves to be imprisoned — some as many as five time. The imprisonments have varied from four days to six months; in the majority of cases with hard labour. Many have been financially ruined. At present there are over 100 passive resisters in the Transvaal gaols. Some of these have been very poor men, earning their livelihood from day to day. The result has been that their wives and children have had to be supported out of public contributions, also largely raised from passive resisters. This has puff a severe strain upon British Indians, but in my opinion they have risen to the occasion. The struggle still continues and one does not know when the end will come. This, however, some of us at least have seen most clearly, viz — that passive resistance will and can succeed where brute force must fail. We also notice that in so far as the struggle har been prolonged, it has been due largely to our weakness, and hence to a belief having been engendered in the mind of the Government that we would not be able to stand continued suffering. Together with a friend, I have come here to see the Imperial authorities, and to place before them the position, with a view to seeking redress. Passive resisters have...

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Часть текста: on mutual love and reasonable principles, voluntarily accepted by all. Such a state can be attained only by the development of true religion. By the words «true religion» I mean the fundamental principles of all religions which are 1) the consciousness of the divine essence of human soul and 2) respect for its manifestation — human life. Your religion is very old and very profound in its metaphysical definition of the relation of man to the spiritual All — the Atman; but I think it was maimed in its moral, i. e. practical application to life; by the existence of caste. This practical application to life, so far as I know, has been made only by Jainism, 1 Buddhism and some of your sects, such as Kabir Panchis 2 in which the fundamental principle is the sacredness of life and consequently the prohibition to take the life of any living being, especially of man. All the evils that you experience — the famine and chat is still more important, the depravement of your people by factory life — will last as long as your people consent to kill their fellowmen and to be soldiers (Sepoys)....

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Часть текста: seemed strange and incredible to me, that such a thoughtful and non-superstitious people as the Japanese could accept and believe all those absurd dogmas, having nothing in common with Christian truth, which constitute the substance of ecclesiastic Christianity, both of Catholicism, Orthodoxy and Lutheranism. On the contrary, I always thought, that the people both of Japan and China could not escape to accept true Christianity, which alone has the answer to those questions of life, that now face all men and call for a solution, which neither Buddhism nor Confucianism can give. All the great teachers of humanity have at all time preached the brotherhood of men, but it is Christianity alone, which points out the way, whereby this can be attained. You have translated my works, such as «the Kreuzer Sonata» etc., but I very much wish to make the Japanese public familiar with true Christianity, as I think its founder conceived it. This, as far as I could, I expounded in my book: «The kingdom of god is within you». I think, these books or, at least, an exposition of their contents might be of interest to the Japanese people and might show them, that Christianity is not a collection of miracle narratives, but a very srtict exposition of that idea of human life, which gives wise neither to despair, nor to indifference about ones conduct, but which leads to a most definite moral activity. I advised your friends to order from Geneva those books, which you would like to have. But if you wish it, I will myself send you for translation the book, on which I am now engaged. As far, as I have been able to make it, it contains the...

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Часть текста: 391 Кабак, сектант-штундист; посетитель Т-го — I 411, 413 Кавелин (псевд. — Леонид) Лев Александрович (1822—1891), архимандрит, наместник Троицко-Сергиевой лавры, историк и археолог — I 517 «Историческое описание Козельской Введенской Оптиной Пустыни» — I 308, 517 Кавеньяк (Cavaignac) Луи Эжен (1802—1857), франц. ген. и реакц. полит. деятель, имя которого после кровавого подавления им рабочего восстания в Париже в июне 1848 г. стало нарицательным для обозначения воен. диктатуры — I 360, 367, 396, 460; II 220 «Кавказский сборник» — IV 145 Кавос-Дехтерева Софья Цезаревна, писательница и обществ. деятельница — III 285, 491 Казадезюс (Casadesus) Анри Гюстав (1879—1947), франц. альтист; в 1901 г. основал в Париже «Общество старинных инструментов» и возглавил камерный ансамбль; посетитель, корресп. и адресат Т-го — IV 106—109, 114 Казадезюс (Casadesus) Марсель (1882—1914), франц. музыкант, член «Общества старинных инструментов», солист камерного...

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Часть текста: could devote his life. But to be sincere with you I must say, that in your article, as well as in your letter, 2 I can see that you have not quite made up your mind which master you will serve: God or Mammon; will you try to obtain the personal, familial or national welfare, or try only to fulfil the will of God, making no difference between men and nations. You say, that you will try to do what you can to break down the walls of partition through sectarianism and different religious systems, and through ultra strong patriotism . You say the same usual patriotism in your article — as if there can be two kinds of patriotism — the one good, the other, the ultra strong, bad patriotism. To say that patriotism can be good, is a great delusion, and if you suppose, that any kind of patriotism can be good, you open the door to the greatest evils. Patriotism and Christianity are two opposite terms and can not be united. I have written an article in form of a letter to an English correspondent about this subject, 3 and if it interests you, you can read it in the English papers, or I can send it to you. To save the far East from all the evils of patriotism would be the greatest boon to the world, and therefore we Christians, who believe in Christ’s teaching as it is preached inthe Sermon of the Mount, we must employ all our forces to attain this aim and to be strong and work and make no compromises. I hope that you and your friends, which partake your views, will try to do it. It would be a great joy to me, if I could in any way be useful to you. With brotherly love yours truly Leo Tolstoy. 28 Jan. 1896. Милостивый государь,...

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Часть текста: ни в божество Христа не верят. Они совершенно свободные все. Л. Н. со Стаховичем о китайцах. Стахович рассказывал Л. Н. о китайцах, живущих около Харбина. Они отлично понимают по-русски. Л. Н. : Судьба! Никогда не говорил с китайцем. — Желал бы писать о китайцах 1 , — прибавил Л. Н. Стахович рассказывал о смерти С. Н. Трубецкого, ректора Московского университета 2 , о смутах в университете. Студенты пользуются свободой собраний, на их собраниях бывают две трети посторонних. Повторяют бесконечное число раз точь-в-точь то, что пишут газеты и что 120 лет тому назад писали энциклопедисты. Л. Н. : При Александре I Строганов, Чарторижский лучше высказывали, что́ делать правительству: <если> понемножку уступать — не успокоить: будут все новые требования. Дать полнейшую свободу и потом выдержать напор смуты 3 . Стахович : Теперь везде открыто проповедуется и практикуется насилие, раньше этого не бывало. В газетах прошел слух, будто бы царь помиловал Никифорова (убившего в Нижнем Новгороде полковника Грешнера), но помилование опоздало на несколько часов. Л. Н. : Если это так, то это ужасно. Л. Н. вспомнил, что читал у Шильдера, какой притворщик, актер был Наполеон I: топал ногами перед...

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Часть текста: is worse, because a person who commits these crimes, not being married, is always conscious of doing wrong, but a husband and a wife, which commit the same sin, think that they are quite righteous. Therefore your book (not speaking of its great merits) was very welcome to me. I should very much like to have your book sold in M[oscow] and P[etersburg]. L. T. Милостивая государыня, Я получил вашу книгу «Токология» и очень благодарю вас за ее присылку. Я просмотрел ее и нахожу, что она, насколько я в этом компетентен, действительно книга не только для женщин, но для всего человечества. Без работы в этом направлении человечество не может итти вперед; и мне кажется, что мы очень отстали, особенно в вопросе, разбираемом в XI главе вашей книги. Странно, но на прошлой неделе я как раз написал длинное письмо одному из моих друзей 1 на ту же тему. Половые отношения без желания и возможности иметь детей хуже проституции и онанизма и фактически являются и тем и другим. Говорю — хуже, потому что человек, совершающий эти преступления, не будучи женатым, всегда сознает, что поступает дурно, но муж и жена, отдающиеся тому же греху, воображают, что они совершенно нравственны. Поэтому книга ваша (не говоря о ее больших достоинствах) была мне очень приятна. Очень желал бы, чтобы ваша книга продавалась в Москве и Петербурге. Л. Т. Примечания Печатается по копии. Датируется на основании слов в ответном письме Стокгэм от 3 февраля: «Ваше доброе письмо от 30 ноября уже получено некоторое время тому назад» (перевод с английского). Алиса Стокгэм (Alice Stockham, p. 1839) — американка, врач, активная деятельница по борьбе с проституцией. В конце 1889 г. приезжала в Ясную Поляну. См. т. 50. В ноябре 1888 г. прислала Толстому свою книгу: «Tocology. A book for every woman». М. Д. Revised...

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Часть текста: undo those ties, and this undoing them in a Christian fashion without acting contrary to the principle in the name of which wo are chan ging our life, i. e. the love and the absence of violence is the main thing for a Christian. So that I think that a Christian, — and you in your case — must not try to show to others what true life is, but to make in his soul the internal change, which will bring you not in the position, that you imagine yourself you must occupy, but which will be the necessary result of your internal change. When the seventy came back to Christ and said to him, that the devils obeyed them, he answered: don’t be glad of your power over the devils, but try that your names should be written in Heaven. I think that you know all this better than I, and will excuse me for writing what may be superfluous to you. I write this because I have been in the same position in which you are and know the feeling of decouragement which came over you, when the change in my life did not come so as I expected. Therefore I advise you to work with all your energy for the Kingdom of God within you, without making determinated plans for your personal life. Your external position will be the result of the internal change. Do you know John Kenworthy and his church and his paper? 1 His adress is Croydon. I think you will find spiritual help in putting yourself in communication with him and his people. ...

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Часть текста: latter, so is every degree of perfection attainable by man — only an approach to the perfection of the Father, which Christ showed us the way to emulate. Therefore, in reality, every deed of the best man and his whole life will be always only a practical compromise — a resultant between his feebleness and his striving to attain perfection. And such a compromise in practice is not a sin, but a necessary condition of every Christian life. The great sin is the compromise in theory, is the plan to lower the ideal of Christ in view to make it attainable. And I consider the admission of force (be it even benevolent) over a madman (the great difficulty is to give a strict definition of a madman) to be such a theoretical compromise. In not admitting this compromise I run the risk only of my death or the death of other men who can be killed by the madman; but death will come sooner or later, and death in fulfilling the will of God is a blessing (as you put it yourself in your book); but in admitting this compromise I run the risk of acting contrary to the law of Christ — which is worse than death. It is the same with property. As soon as I admit in principle my right to property, I necessarily will try to keep it from others and to increase it, and therefore will deviate very far from the ideal of Christ. Only when I profess daringly that a Christian cannot have any property — will I in practice come near to the ideal of...

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Часть текста: Мысли Мудр[ыхъ] Л[юдей] ежедневно и съ большой пользой для души. Эти последнiе два или три дня, не переставая, безъ людей, работаю надъ собой: не позволяю себе дурныхъ мыслей, легкомысленныхъ поступковъ, въ роде гимнастики, гаданья. И хорошо. Кабы удержаться такъ до смерти! Записать надо: 1) О награде за добро. Въ мiрской жизни мы ждемъ награды извне за то, что сделали хорошо. Такой награды нетъ и не можетъ быть. Что не случится, какiя желанiя не исполнятся, они сейчасъ же теряютъ свою прелесть, свое значенiе; награда же — настоящая, несомненная, не уменьшающаяся и растущая. И такая награда есть одна: это добрый поступокъ, если онъ сделанъ только для Бога, какъ н[а]п[римеръ], если въ душе своей победишь недоброе чувство — простишь. Делаешь для Бога — и награда[769] отъ Бога, отъ того Бога, к[оторый] въ насъ. И награда эта — не награда, а это — удовлетворенiе. Это тоже, чтобы утолить жажду. Это не награда, а больше, тверже. Но для того, чтобы знать эту награду, надо установить съ Богомъ, съ однимъ Богомъ отношенi[е]. Это я...

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