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OTAWA, OSA I

Eli Suomalaisia Huvituksia

C. A. Gottlundilta

Tukhulmissa. Painettu M.G. Lundbergin Kirja-pajassa, vuonna 1831.

IS?MMOALLEINI JA VARJOLLEN IS? VAINOINI

Vade parve liber, locaque grata saluta!

SIS?LL?PITO:

Esipuhe.

Toivotus. . Acrostichon.

Vanhoin Suomalaisten Viisaus ja Opin-keinot, Koottu heij?n vanhoista Sananlaskuista ja Vertaus-puheista:

Johtaus-sanat. Sis?ll?pito. Suomalaisia Sananlaskuja ja Vertaus-puheita. Koittelemus, ett? n?ist? meij?n vanhoista sananlaskuista tiiustella meij?n esivanhempiin mielen-luontoa, heij?n tapoja, k?yt?ksi? ja ajatuksia, niin henkellisiss? kuin moallisissa asioissa.

Puheen-pulma

Muutama Sana Uskomuksesta ja Valistuksesta, ynn? heij?n vaikuttamista kansakunnissamme.

Runon-ruikutos, koska tuli sana ett? meij?n Armollisin Keisarimme oli kuollut Tarankossa s. 1. p. Jouluk. v. 1825.

Sanauksia:

Agnes Louise Godenhjelm. Ullrik Wilhelm Hasselblatt. Petter Reinhold von T?rne. T?m?n moailman katovaisuutesta . Sananvaihetus .

Ke?nn?ksi? Homeruksesta:

Tiiustuksia Homeruksesta ja h?nen kirjoista. Hektorin ja Andromachin j??-hyv?iset. Muistutuksia ja Selityksi?. Tytt?? kaunista kahellessain.

Muistutuksia meij?n vanhoista kansallisista soitoistamme.

Paimen-Lauluja:

Tappelus-Laulu.

Juoma-Lauluja:

Sanauksia Nossilta:

Muutamien meij?n moamiesten El?myksi?:

Bucharin Tarttarilaisten Kuninkaan Chan Zigan Areptanin merkillinen Anomus Zaar Pietarilta. Tiiustuksia Kuuston Linnasta. Tiiustuksia siit? muinoisesta Suomalaisesta Suvusta nimelt? Fincke.

Tiiustuksia muutamoista Suomalaisista Vanhoin-je?nn?ksist?, piiritettyn? vuonna 1671 ja 1672, Elias Brennerilt?.

Johtaus-sanat. Tiiustuksia Turun Papismiehen Niiles Antinpojan hautakivest? Turun Pe?-kirkossa. Tiiustuksia yhest? rauta-h?kist?, jotka muinoin sulkivat Piispa Maunus Ollinpojan hautakammiota Turun Pe?-kirkossa. Tiiustuksia Piispa Conrad Bitzin hauta-varjosta Turun pe?-kirkossa. Tiiustuksia Vapaallisen Herran Fredr. Fr?sen hauta-varjosta Turun Pe?-kirkossa. Tiiustuksia T?htimiehen ja H?meenlinnan Linnanis?nn?lt? Olli Tavastin hauta-poaesta Turun Pe?-kirkossa. Tiiustuksia Piispa Maunus Ollinpojan Tavastin hauta-varjosta Turun Pe?-kirkossa.

Anna Mar?a. Pakina. Suomennettu Walter Scotin Ivanhoesta. Muistutus.

Prenumeranter.

Viitteet.

Esipuhe.

Tiijustuksia Sek? Pe?lletarjojoillen, ett? Pe?llekirjuttajoillen ja muillen Ostajoillen:

T?m? 1:nen Osa, joka sis?ll?ns? pit?? jo 40 painettua arkkia, 14 kuvoo, 22 Taulua ja 21 Soittoa, paihti monta piirutettua nimit?s-lehtee, m.m. ja joka tavallisessa kirjakaupassa olisi v?hinnik 12 Riksi? Pankossa maksavainen, ei tulek maksaman Pe?lletarjojoillen jos 4 Riksi? Pankossa; mutta Pe?llekirjuttajoillen 7 Riksi?, ja Ostajoillen 8 Riksi?, samassa rahan-luvussa.

Mutta jos niin tapahtuisi, ett? se josta kusta syyst? ei tulisik kyll? ostetuksi, eik? Pe?llentarjojoilta lunastetuksi, tahi ett? viel? vuuen pe?st? l?ytyisi t?st? kirjoja j?lellen my?m?t?k, niin t?m?n kautta tievoksi annetaan ett? hinta tuloo silloin koroitettavaksi, niin ett? vuotesta 1831 eteenp?in, niin maksaapi t?m? kirja 10 Riksi? Pankossa Ostajoillen, 8 Rks. Pe?llekirjuttajoillen, ja 6 Rks. Pe?lletarjojoillen.

Sit? vastoin toas, jos niin olisi, ett? se tulisi paljon ostetuksi ja per??nkysytyksi, niin tahon min? muistuttoo, ettei t?st? ouk painettu muuta, kuin v?h? toista satoo kirjankappaletta Ostajoin varaksi, ja ett? heist?kin on moni puuttuvainen, toinen yht?, toinen toista, n?ist? kuvista ja piirutoksista; ja heist? taas jotka l?ytyy, niin on moni my?s painin-panemisessa tullut turmelluksi ja t?rv?tyksi. Min? soan seneist? vakuuttoo Pe?llentarjojoita, jos muka tahtoovat kunnollisia kirjoja, ett? nopeemmittain lunastaa omansa, jott'ei se ennett?isi tulla muillen pois-my?tyksi. Samasta syyst? varoitan ostajoitani, ett? oston ajalla, jos mieliiv?t, ja jos tahtoovat muka v?lttee soaha viallisia ja puuttuvaisia kirja-kappaleita, jotka kuitenkin hinnansa puolesta ovat toisten kanssa yht? veroiset.

Noutoaksein selkeytt? ja visseytt?, molemmin puolin, sek? kirjoin ett? rahoin laittamisessa, niin tahon min?, sek? omasta puolestain, ett? Pe?lletarjojoihen ja Toimittajoihen hyv?ksi, muistuttoo, ett? ehk? Pe?llentarjoihen oikeutta my?ten tulisi lunastamaan kirjansa heilt?, joihen kautta ovat pe?llentarjoneet, niin koska n?m?t toisinaan asuuvat heist? kaukana, toisinaan kahtoovat ehk? vaikiaksi t?ll?ista kirjan-toimitusta, niin soapi jokainen, joka ite, tahi toisen kautta, tahtoo noutoo n?it? kirjoja -- teh? mielt?ns? my?ten, kummin tahaan. Ensim?isess? aikomuksessa niin kirjuttakoon suorastaan minullen n?ist? asioista, ja laittakoon kirjassa rahat, niin tahon min? pitee siit? huolta, ett? kirjat tuloo jonkun luotettavan reissuvaisen kanssa heillen l?h?tett?v?ksi; ja ellei se kohta tapahtuisi, niin olkaat kuitenkin vakuutetut siit?, ett? min? pit?n kirjat tallella heij?n varaksi. Mutta tuloo muistuttavaksi, ett? heij?n t?ytyy silloin, paihti hinnan me?ree, l?h?tt?? 16 kill. pankossa, postikirjan lunastamiseksi ja laittamiseksi, ja l?h?tt?miseksi tam?n Otavan.

Kuin ike?n t?st? kirjasta kokountuu niin paljon rahoja, ett? soan toisen Osan toimitetuksi, niin se tuloo teillen annettavaksi -- ehk? viel? t?n? syyss?; sill? siit? on jo suurin osa painettu. Ett? nyt toimittoo sit? yht' aikoo, tulisi teillen ehk? kovin kalliiksi, ja tuntuis vaikeeksi minullenkin, kustennoksiin puolesta. Teill? on lukemista kyll? t?ss?, siihen kuin toinen kerki??.

Syy mink?t?hen t?m? ensim?inen Osa -- joka jo viim?isen? syksyn? oisi muuten ollut valmis -- on viipynyt t?h?n asti, on ollut se, ett? minun on ite t?ytynyt painilla kaunistella n?it? kuvia, soahaksein sill? t?m?n kirjan moamiehilleini niin huokiaksi kuin suinkin mahollinen, jota, jos oisin toisella tiett?nyt, oisi viel? kohottanut hinnan, yhell? Riksill?. Sen eist? jos olette moittinut t?t? viipymist?, niin se on ollut varsin syytt?m?sti.

Tukhulmissa 24 p. Hein?k. vuonna 1829.

C. A. Gottlund.

Nescio qua natale solum dulcedine cunctos, Ducit, et immemores non sinit esse sui.

Mutta jos nimitt?isimme niit? aiheita, jotka ovat minussa ensin sytytt?nyt t?m?n rakkauen Suomen kieleen, joka on riippunut minussa jo pienuuesta pit?in, niin se on merkillinen mitenk? min? vasten omaa luontoain, oun tullut nouattamaan t?t? kielt?.

I have already said that both Buddhism and Christianity are interested in the problem of the salvation of mankind, and share in common the postulate that man needs saving. I could have named still other of the world's higher religions which are characterised by the same great interest. Had I the time and the technical knowledge, I could show you how far backward in time, how deep down into the very essence of some of the religions that seem to us extremely primitive, this concern for man's salvation, and for a knowledge of the way of salvation, extends. But the history of religion does not fall within my present scope. And to the varieties of religious doctrine I can only allude by way of illustration. Yet the mere mention of such varieties may serve, I hope, to show you that whole nations and races, and that countless millions of men, have conceived of their need for salvation, and have sought the way thereto, while they have known nothing of Christian doctrine, and while they have not in the least been influenced by those dogmas regarding the fall of man, the process of redemption, or the future destiny of the soul of man which are brought to your minds when you hear the word salvation.

Be willing, then, to generalise our term and to dissociate the idea of salvation from some of the settings in which you usually have conceived it. Since there is thus far in our discussion no question as to whose view of the way of salvation is the true view, you can only gain by such a dissociation, even if it be but a temporary effort at generalisation. The cry of humanity for salvation is not a matter of any one time or faith. The pathos of that cry will become only the deeper when you learn to see why it is so universal a cry. The truth, if there be any accessible truth, regarding the genuine way of salvation will become only the more precious to you when you know by how widely sundered paths the wanderers in the darkness of this world have sought for the saving light.

Now, I beg you to observe that such a view of life as this is in no wise dependent upon any one dogma as to a future state of reward and punishment, as to heaven and hell, as to the fall of man, or as to any point of the traditional doctrine of this or of that special religion. Philosophers and prophets, and even cynics, learned and unlearned men, saints and sinners, sages and fanatics, Christians and non-Christians, believers in immortality and believers that death ends all, may agree, yes, have agreed, in viewing human life in the general spirit just characterised. A very few examples may serve to show how wide-spread this longing for salvation has been and how manifold have also been its guises.

I have already mentioned Buddhism as a religion that seeks the salvation of man. The central idea of the original southern Buddhism, as you know, is pessimistic. Man, so the Buddha and his earlier followers taught, is naturally doomed to misery. This doom is so pervasive and so fatal that you in vain would seek to escape from it through any luxuries, or, so to speak, excesses, of good fortune. On the throne or in the dungeon, wealthy or a beggar, man is always the prisoner of desire, a creature of longing, consumed by the fires of passion--and therefore miserable. For man's will is insatiable, and hence always disappointed. Now we are here not in the least concerned with estimating this pessimism. This gloomy ancient Indian view of existence may be as false as you please. Enough--millions of men have held it, and therefore have longed for salvation. For if, as the early Buddhists held, the evil of human life is thus pervasive and paramount, then the aim of escaping from such fatal ill must be deeper and more important than any economic aim or than any intent to satisfy this or that special desire. If man is naturally doomed to misery, the escape from this natural doom must be at once the hardest and the highest of human tasks. The older Buddhism undertakes to accomplish this task by teaching the way to "the extinction of desire" and by thus striking at "the root of all misery." In Nirvana, those who have attained the goal have won their way beyond all desire. They return not. They are free from the burden of human existence. Such is one view of the need and the way of salvation.

If we turn in a wholly different direction, we find Plato, in the great myth of the "Phaedrus," in the arguments and myths of the "Republic," and in various other famous passages, defining what he regards as the true goal of the human soul, portraying how far we have naturally come short of that goal, and pointing out a way of salvation. And, in another age, Marcus Aurelius writes his "Thoughts" in the interest of defining the end for which it is worth while to live, the bondage and failure in which the foolish man actually lives, and the way out of our foolishness.

But are the partisans of ways of salvation confined to such serious and unworldly souls as were the early Buddhists and the ancient moralists? No; turn to modern times. Read the stanzas into which Fitzgerald, in a highly modern spirit, very freely translated the expressions of an old Persian poet--Omar Khayyam; or, again, read the great programme of Nietzsche's ethical and religious revolt as set forth only a few years since in his "Zarathustra"; or recall Goethe's "Faust"; remember even Byron's "Manfred"; and these few instances from amongst a vast wealth of more or less recent literary examples will show you that the idea of salvation and the search for salvation are matters that belong to no one type of piety or of poetry or of philosophy. Cynics and rebels, ancient sages and men who are in our foremost rank of time, can agree, and have agreed, in maintaining that there is some goal of life, conceivable, or at least capable of being, however dimly, appreciated--some goal that, if accessible, would fulfil and surpass our lesser desires, or would save us from our bondage to lesser ills, while this goal is something that we naturally miss, or that we are in great danger of missing--so that, whatever else we need, we need to be saved from this pervasive and overmastering danger of failure.

"Oh love, could thou and I with fate conspire To grasp this sorry scheme of things entire, Would we not shatter it to bits and then, Remould it nearer to the heart's desire?"

Thus Fitzgerald's Omar expresses, in rebellious speech, the need of salvation. "What is your greatest hour?"--so begins Nietzsche's Zarathustra in his opening address to the people. And he replies: "It is the hour of your great contempt"--the hour, so he goes on to explain, when you despise all the conventional values and trivial maxims of a morality and a religion that have become for you merely traditional, conventional, respectable, but infinitely petty. Now, if you observe that St. Paul's epistle to the Romans, despite its utterly different religious ideas, begins with an analogous condemnation of the social world as it was, or as it always naturally is, you may learn to appreciate the universal forms in which the need for salvation comes to men's consciousness, however various their creed. Swinburne's well-known chorus sums up man's life as it is, thus:

"He weaves and is clothed with derision, Sows, and he shall not reap; His life is a watch or a vision Between a sleep and a sleep."

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