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Часть текста: becoming entangled in the interlaced roots of life, know then that thou hast strayed from the path to which I beckon thee, for I have placed thee in broad smooth paths which are strewn with flowers. I have put a light before thee, which thou can’st follow and thus run without stumbling. Krishna P. 212. I received your letter and the two issues of the magazine. Both were intensely interesting to me; indeed, the oppression of a majority by the minority of a people and the corruption which flows from it, is a phenomenon which has always occupied my mind and at present is entirely occupying my attention. I will endeavour to convey to you what I think, both in a particular and a general way, about those causes from which those dreadful calamities have arisen and do arise, of which you write in your letter and which are also mentioned in the two numbers of the Hindoo magazine you sent me. The causes, owing to which this astonishing spectacle arises, of the majority of the labouring classes submitting to a mere handful of idlers whom it permits to dispose not only of its labour but also of its very life, are always and everywhere the same; whether the oppressors and the oppressed belong to the same, or, as is the case in India and in other countries, where the dominant class belongs to an entirely different nation from those oppressed. It appears especially strange of India, for here we have a people of 200 millions of individuals, highly endowed with spiritual and physical powers, in absolute subjection to a small clique, composed of persons utterly alien in thought and aspiration and altogether inferior to those whom they enslave. These causes, as one can easily see from your letter, from the articles in «Free Hindustan», from the highly interesting writings of the Hindoo Swami Vivekananda and others, are in accord with that which causes the distress of all the peoples of our...

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Часть текста: the gospel is a complete impossibility for a sane person in our times. We cannot believe the miracles not because we wish, or we do not wish to believe in them, but because such narratives, having a certain meaning for people of the 4-th century, have none for us. If Christ in body ascended the sky, he is ascending it still and never will reach the seat at the right hand of his father. And the same stands for all the miracles of the gospel. I think that the faith in the miracle excludes the faith in the teaching. If Christ could make all men healthy and rich (if he could make wine out of water, he could make all men rich) he should have done it instead of teaching men how to be blessed without health and riches. Those who accept the miracles, accept them only because they do not want to accept the teaching. 2) The divinity of Christ? The chief meaning of the definition of God is that He is a being different from man, above him and therefore if I say that man is God, I say a contradiction, just as if I said: spirit (the definition of which is something that is not matter) — spirit is matter. Christ being God is a belief that can be kept only by people who do not want to accept his teaching. If Christ is man the chief purport of his advent is his teaching and if I accept Christ as teacher I must follow his doctrine, but if he is God his teaching is only a little part of his significance. The chief thing is the story of his relation to...

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Часть текста: apllicable to Asiatics 1 , which I and many others considered to be degrading and calculated to unman those to whom it was applicable. I felt that submission to a law of this nature, was inconsistent with the spirit of true religion. I and some of my friends were, and 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...

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Часть текста: Toula, Jassnaya Poliana. Dear friend, I received a long time ago your two books 1 and your letter. It would be too long and unnecessary to state the reasons why I did not answer you till now. 2 Please excuse me for it. I hope and desire that this letter of mine will find you in the same place, in good health and in the same good disposition towards me, in which yours was written. I did not quite understand through your letter, nor through your book — your conception of life, and would be very thankful if you would explain to me your religious views. I am very much interested in the religious beliefs of the Japanese. I have an idea of Shintoism, but doubt that thinking Japanese men of our time can partake of this faith. I know Konfutionism, Taoism and Bouddism and have the greatest respect for the religious and metaphysical principles of those doctrines, which are the same as the fundamental principles of Christianity. There is only one religion which manifests itself by different sides to different nations, and should very much like to know the Japanese view of the fundamental religious ...

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Часть текста: like to omit it, for, in my opinion, belief in reincarnation can never be as firm as belief in the soul's immortality and in God's justice and love. You may, however, do as you like about omitting it. The translation into, and circulation of my letter in the Hindoo language, can only be a pleasure for me. A competition, 4 i. e. an offer of a monetary inducement, in connection with a religious matter, would, I think, be out of place. If I can assist your publication, I shall be very glad. 5 I greet you fraternally, and am glad to have intercourse with you. [7 окт. 1909.] Сейчас получил ваше в высшей степени и интересное и доставившее мне большую радость письмо. Помогай бог нашим дорогим братьям и сотрудникам в Трансваале. Та же борьба мягкого против жесткого, смирения и любви против гордости и насилия с каждым годом всё более и более проявляется и у нас, в особенности в одном из самых резких столкновений закона религиозного с законом мирским — в отказах от военной службы. Отказы становятся всё чаще и чаще. Письмо к индусу писано мною. 1 Перевод оч[енъ] хорош. Заглавие книги о Кришне вам будет выслано из Москвы. 2 Слово reincarnation 3 мне бы не хотелось исключать, п[отому] ч[то], по моему мнению, вера в reincarnation никогда не может быть так тверда, как вера в неумираемость души и в справедливость и любовь бога. Впрочем, делайте, как хотите. Переводу на индус[ский] язык моего письма и распространению его могу только радоваться. Думаю, что competition 4 , т. е. денежное поощрение, в деле религиозном неуместно. Если я могу служить чем вашему изданию, то буду оч[ень] рад. Братски приветствую вас и радуюсь общению с вами. Примечания Печатается по машинописной копии. Письмо переведено на английский язык Эйльмером Моодом, бывшим в то время в ...

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Часть текста: secondly and chiefly, because in the Gospels this error is plainly pointed out and it is there definitely said (Math. VI), that one should not pray in public places, but in solitude, which is corroborated both by the reason and the experience of every man, who has ever sincerely prayed to God, as the assembly of people only distracts, makes one’s thoughts wander and diverts them. I think that Sunday rest and dedication of this day to spiritual exercise may take place in the most various forms. One may suggest, that men of the same spirit, meeting together on Sunday, should bring to their meeting such religious books or articles which they find in ancient and modern literature and read and discuss them together; one may suggest, that meeting together on Sunday men of the same spirit should arrange dinners for the poor and themselves serve those dinners; one may suggest, that meeting together men of the same spirit should confess their sins to each other and discuss them. In short one can think of a hundred different forms of worship, which should all have for their aim a mutual spiritual help and should not be mechanical, but sensible. 2) Do I believe in the resurrection and that there is a hereafter? I believe in true, i. e. indestructible life which Christ has disclosed to us and for the which death does not exist. But this life should in no-wise be understood as a resurrection to future life, as a hereafter. One cannot be too cautious in the use of terms for the definition of the true, indestructible, eternal life. If we were to say, that it will be a personal life, that we shall pass into other bodies or beings, as the Buddhists understand it in their metam-psychosis, we should be making a gratuitous assertion. If, on the other hand, we were to assert, that death destroys all that which composes...

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Часть текста: влечетъ духовное стремленiе, — я разумею бодрое, веселое, преданное воле Бога расположенiе, и тоже всемъ доступное. Я перечелъ после васъ книгу Evans’а. 1 Въ ней много прекраснаго. Только онъ хочетъ слишкомъ многаго и отъ того подрываетъ доверiе. Я думаю, что надобно бы сказать, что едва ли въ среднемъ не 50%, иногда больше, иногда меньше, въ каждомъ страданiи 2 зависитъ отъ духовныхъ причинъ, и вотъ эти 50% все могутъ быть устранены духовнымъ леченiемъ, 3 не говоря уже о томъ, что оно исключаетъ возможность вреда. Это по крайней мере несомненно. Я бы растиралъ животикъ, держалъ въ тепле — компрессы. Какъ можно меньше, но какъ можно жиже и питательнее давалъ бы есть — молоко, и старался бы поддерживать его въ бодромъ и веселомъ состоянiи, отвлекая сколько возможно его вниманiе отъ его болезни. Ничего нетъ хуже, даже для маленькаго, я помню это по себе, — давать лекарство горькое, уверяя, что оно горько, но поможетъ. Примешь и ждешь и прислушиваешься къ боли, и если оно не помогаетъ, то раздражаешься, считаешь себя обманутымъ. Ну, да Богъ дастъ, вы мне напишете оейчасъ же, чго ему уже лучше. Тоже грустно мне б[ыло] узнать, что вы были нездоровы. Я чувствую себя отчасти виною въ этомъ нездоровьи. 4 Страховъ теперь у насъ. Я его очень просилъ о « книгњ о книгахъ», и онъ обещалъ дома, въ П[е]т[ер]б[ур]ге, куда онъ Едетъ нынче, заняться этимъ и намъ сообщить. 5 6 Здесь Кузминскiй и его жена, читая 12-ю главу, нашли въ ней неточности и предложили мне измененiя, на кот[орыя] я ...

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Часть текста: 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 Christ in this instance. There is a striking example of such a deviation in theory about anger in Matth., V, 22, where the added word είχη̃ («without any cause») have justified and still justify now every intolerance, punishment, and evil, which have been and are so often done by nominal Christians. The more we keep in mind the ideal of a...

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Часть текста: — Ольге Александровне Тургеневой. 1359. 108 11 . в маскарад. — В этот день был традиционный маскарад в Большом театре в пользу инвалидов (см. «Петербургские ведомости» 1857, № 1). 2 января. Стр. 108. 1360. 108 13 . с Анненк[овым] — Павел Васильевич Анненков. О нем см. прим. 1104. 1361. 108 13—14 . к Друж[инину] и у него написали проэкт фонда. — А. В. Дружинин в это время обдумывал план основания Литературного фонда. В своем Дневнике 14 ноября 1856 г. он отмечает: «вчера я, Гончаров, Анненков, Лохвицкий и Кроль обедали у Кушелева. Говорили об его издании, а я высказал свою мысль о litеrаrу fund . Кто знает, может быть этой мысли еще суждена большая будущность («XXV лет. Сборник Общества для пособия нуждающимся литераторам и ученым», Спб. 1884, стр. 422). Вскоре Дружинин начал пропагандировать это дело в печати. Его большая статья «Несколько предположений по устройству русского литературного фонда для пособия нуждающимся лицам ученого и литературного круга» была напечатана в «Библиотеке для чтения» 1857, № 11. Устав Литературного фонда или «Общества для пособия нуждающимся литераторам и ученым» был утвержден в 1859 г. Задача Литературного фонда по уставу его заключалась в помощи осиротевшим семьям литераторов и ученых и самим литераторам и ученым, которые «по преклонности лет или по каким-либо другим обстоятельствам» не могли содержать себя. Кроме того, в задачи Литературного фонда входило — помогать для получения высшего образования молодым литераторам. Средства Литературного фонда, по уставу его, составлялись из членских взносов и пожертвований, и кроме того...

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Часть текста: occupies the whole world. Yours truly Leo Tolstoy. Милостивый государь, Я не хочу осуждать поведение несчастной женщины, о которой вы писали мне. Сказано: не судите, да не судимы будете. Я только утверждаю, что во всем, мною когда-либо написанном, нет ни одного слова, которым можно было бы оправдать подобное поведение. Я исповедую христианское учение, которое требует от нас прежде всего, чтобы мы жертвовали нашими наслаждениями, нашим счастьем ради блага ближнего. В данном же случае произошло как раз противоположное. Эта женщина пожертвовала спокойствием и счастьем не только своего мужа и своего свекра, но и в особенности детей своих, из которых старший сын должен безумно страдать и будет страдать всю жизнь от позора матери, пожертвовавшей всем ради удовольствия беспрепятственного сожительства с обворожительным г. Жироном. Таков мой взгляд на эту грязную историю, которой напрасно занимается весь мир. Искренно ваш Лев Толстой. Примечания Печатается по копировальной книге № 5, лл. 118—119. Написано рукой М. Л. Оболенской, подпись собственноручная. Впервые опубликовано в феврале 1903 г. в американской газете «New-York World»; перепечатано в подлиннике и в переводе во многих газетах. Датируется по отметке в копировальной книге, где отпечатано среди...

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