12Aprilапреля · 12-е апреля
На известной степени углубления в себя человек сознает в себе нечто сверхчеловеческое.
At a certain depth of looking into ourselves, we are conscious of something superhuman within us.
1. Бог уже потому существует, что мы существуем. Называйте это богом или как хотите, но бесспорно то, что в нас есть жизнь, не созданная нами, а дарованная нам, и источник ее называйте богом или как хотите.
1. God exists, if only because we exist. Call it God or what you will, but it is beyond dispute that there is a life in us not created by us but bestowed on us; and call its source God or what you will.
From Doveri dell'uomo · reworded by Tolstoy .
What changed“God exists, because we exist” gains “if only,” and the next sentence has no counterpart in the chapter: “Call it God or what you will,” there is “a life in us not created by us but bestowed on us.” †
† An intermediate translation may have made this change.
Original · ItalianDio esiste, perchè noi esistiamo. Dio vive nella nostra coscienza, nella coscienza dell'Umanità, nell'Universo che ci circonda.
… voi lo adorate, anche non nominandolo, ogni qualvolta voi sentite la vostra vita e la vita degli esseri che vi stanno intorno …
Source text: it.wikisource.orgIn English · Emilie Ashurst Venturi, 1862God exists, because we exist. God lives in our conscience, in the conscience of Humanity.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Doveri dell'uomo (The Duties of Man), chapter II, «Dio», London, 1860, pp. 18–20; Venturi's English, chapter II.
The first sentence is Mazzini's 'Dio esiste, perchè noi esistiamo', with «уже» added ('God exists already because we exist'). The rest has no counterpart in the chapter: «Называйте это богом или как хотите, но бесспорно то, что в нас есть жизнь, не созданная нами, а дарованная нам» ('call it God or what you will, but undeniably there is in us a life not made by us but given to us'). The nearest is two pages on, 'voi lo adorate, anche non nominandolo, ogni qualvolta voi sentite la vostra vita' (you worship him, even without naming him, whenever you feel your own life). The wording of the second sentence may be Nikiforov's (Избранные мысли Иосифа Мадзини, Посредник, 1905, not seen) or Tolstoy's own.
2. Воображение творит призраки и боится их — это простительно ему потому, что оно воображение. Но, чтобы ум подчинялся и боялся тех рассуждений, которые он порождает, непростительно ему потому, что он не может и не должен быть обманут. А между тем суеверие величины есть обман ума, творящего понятие пространства. Сотворенное же не может быть больше творца, сын не больше отца. Тут необходима поправка. Ум должен освободиться от пространства, дающего ему ложное понятие о нем самом. Но освобождение это возможно только тогда, когда мы научимся видеть пространство в уме, вместо того чтобы видеть ум в пространстве. Как же так? — Возвратив пространство к его основному свойству. Пространство есть условие деятельности ума.
Поэтому бог везде, не занимая миллиардов кубических верст, ни в сто раз меньше, ни в сто раз больше.
В сознании мир не имеет пространства, но при рассуждении о нем нужны небеса в небесах.
Время и число также не нужны для сознания, а находятся только в уме; поэтому человек не меньше, а больше самого огромного пространства и бесконечного времени и числа.
2. Imagination creates phantoms and fears them — this is forgivable in it, because it is imagination. But that the mind should submit to and fear the reasonings it engenders is unforgivable in it, because it cannot and must not be deceived. And yet the superstition of magnitude is a deception of the mind, which creates the notion of space. But what is created cannot be greater than its creator, nor the son greater than the father. Here a correction is needed. The mind must free itself from space, which gives it a false notion of itself. But this liberation is possible only when we learn to see space in the mind, instead of seeing the mind in space. How so? — By returning space to its fundamental property. Space is a condition of the mind’s activity.
Therefore God is everywhere without occupying billions of cubic versts, neither a hundred times fewer nor a hundred times more.
In consciousness the world has no space, but in reasoning about it, heavens within heavens are needed.
Time and number, too, are not needed by consciousness, but are found only in the mind; therefore man is not less, but greater than the most enormous space and than infinite time and number.
From Fragments d'un journal intime · reworded by Tolstoy .
What changed“Space is dispersion; mind is concentration” becomes “Space is a condition of the mind’s activity,” and man, “not their inferior, but their superior,” is made “greater than the most enormous space and than infinite time and number.” †
† An intermediate translation may have made this change.
Original · FrenchQue l'imagination ait peur des fantômes qu'elle crée, elle est excusable parce qu'elle est l'imagination.
Or la superstition de la grosseur est une duperie de l'esprit, lequel crée la notion de l'espace. Le créé n'est pas plus que le créateur, le fils n'est pas plus que le père.
Et c'est pourquoi Dieu est présent partout sans occuper un milliard de lieues cubes, ni cent fois plus ou cent fois moins.
Le temps, le nombre sont de même dans l'esprit.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885When the imagination shrinks in fear from the phantoms which it creates, it may be excused because it is imagination.
Now, in the superstition of size the mind is merely the dupe of itself, for it creates the notion of space.
Space is dispersion; mind is concentration.
In the same way, time and number are contained in the mind. Man, as mind, is not their inferior, but their superior.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 1er février 1876 (7th ed., Geneva 1897, t. II, p. 202); Ward's translation, February 1, 1876.
Five short paragraphs of the entry, in order, the first two kept close. Amiel's 'les catégories qu'il enfante' becomes «тех рассуждений, которые он порождает» ('the reasonings it begets'), and 'la superstition de la grosseur' (of bulk) becomes «суеверие величины». Two answers are changed: to 'Comment cela ? en ramenant l'espace à sa virtualité. L'espace, c'est la dispersion ; l'esprit, c'est la concentration', Tolstoy has «Возвратив пространство к его основному свойству. Пространство есть условие деятельности ума» ('space is a condition of the mind's activity'); 'A l'état de pensée l'univers n'occupe qu'un point' becomes «В сознании мир не имеет пространства» ('in consciousness the world has no space'). In the last, 'L'homme revenant à l'état d'esprit n'est donc pas leur inférieur, mais leur supérieur' is enlarged to «человек не меньше, а больше самого огромного пространства и бесконечного времени и числа». M. L. Tolstaya's Russian selection (1901), named in the Jubilee list, was not seen; some of these changes may be hers.
Translation note. A verst is an old Russian measure of length, about two-thirds of a mile.
3. Когда я, стоя в лесу, смотрю на козявку, которая ползет по земле, стараясь спрятаться от меня в еловых иглах, и спрашиваю себя, зачем она так робка и прячет свою голову от меня, когда я, может быть, готов быть ее благодетелем и сообщить ей и всему ее роду, может быть, весьма радостные сведения, — я невольно вспоминаю о том большом благодетеле, который стоит надо мною, человеком-козявкою.
3. When I stand in the woods and look at a little bug crawling on the ground and trying to hide from me among the spruce needles, and ask myself why it is so timid and hides its head from me, when I am perhaps ready to be its benefactor and to bring it and all its kind news that may be very joyful — I cannot help remembering that great benefactor who stands over me, a human bug.
From Walden · reworded by Tolstoy .
What changedWhy the insect “will cherish those humble thoughts” becomes why “it is so timid,” so humility becomes timidity, and “the greater Benefactor and Intelligence” loses the Intelligence.
What Tolstoy read · Every Day with Thoreau, in The Coming Day… on the forest floor, and endeavouring to conceal itself from my sight, and ask myself why it will cherish those humble thoughts, …
I am reminded of the greater Benefactor and Intelligence that stands over me, the human insect.
Source text: archive.orgThoreau’s own wordsAs I stand over the insect crawling amid the pine needles on the forest floor, and endeavoring to conceal itself from my sight, and ask myself why it will cherish those humble thoughts, and hide its head from me who might, perhaps, be its benefactor, and impart to its race some cheering information, I am reminded of the greater Benefactor and Intelligence that stands over me the human insect.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Walden (1854), ch. XVIII 'Conclusion', After 'Truly, we are deep thinkers, we are ambitious spirits!'.
Thoreau's sentence, clause by clause, changed in two places. 'why it will cherish those humble thoughts, and hide its head from me' becomes 'why it is so timid and hides its head from me' (зачем она так робка): humility becomes timidity. 'the greater Benefactor and Intelligence that stands over me' becomes 'that great benefactor who stands over me', and the Intelligence is left out. 'some cheering information' becomes 'perhaps very joyful news', and the pine needles spruce needles (еловых иглах). The Jubilee list of Tolstoy's sources names 'Every day with Thoreau', bound sheets from an unidentified book. John Page Hopps's monthly The Coming Day printed a Thoreau calendar under that title through 1898, and all five of April's Thoreau entries are in it (March 19, May 25, July 12, September 12, December 31; the April number is not on archive.org), so its sheets were probably Tolstoy's route, as February's trace of 2-24.1 proposed. No printable.
4. Нет бога только для того, кто его не ищет. Только начни искать его — и он в тебе и ты в нем.
4. Only for one who does not seek God is there no God. Only begin to seek him, and he is in you and you in him.
Translation note. The Russian italic is broken only at punctuation, at the comma, the full stop, and the dash; it is set here as one span.
5. Бога искать — всё равно, что воду сетью зачерпывать. Пока зачерпываешь — вода находится в сети. Как потащил — ничего не захватил.
Пока ищешь бога мыслью и делом — бог в тебе. Как только решил, что нашел бога, и успокоился — потерял его.
5. Seeking God is like scooping up water with a net. While you are scooping, the water is in the net. Once you pull it out, you have caught nothing.
While you seek God in thought and deed, God is in you. As soon as you decide that you have found God, and rest content, you have lost him.
Source not found yet .
Not found yet.
Not found. As with Strakhov's other entries, no online text of his holds the parable (seeking God is like scooping water with a net: while you scoop, the water is in the net; pull it out, and you have caught nothing; while you seek God in thought and deed, God is in you; once you decide you have found him and rest, you have lost him). It may come from his manuscripts (Jubilee vol. 42 commentary: he read the Circle's proofs, and Tolstoy cut and corrected his reflections).
Searched: Strakhov's «Вопросы жизни» (Christchurch: Свободное слово, 1903; saved, its old-orthography OCR) for сѣт-/сет-, зачерп-, вод-, нашел бога; the saved Jubilee vols. 40, 41, 42, 43 and 45 (Tolstoy did not reprint the thought in «На каждый день» or «Путь жизни»); the Jubilee vol. 42 commentary and name index, which list Strakhov's entries (vol. 41, pp. 64, 85, 122, 238, 242, 261, …) without naming a source; a web search in Russian for the thought's own words. February's tracer found no online text of his «Искание истины», «Духовный облик человека» or «Умственные течения». A web search for «Бога искать» with «воду сетью зачерпывать» found nothing.
6. Удивительно, как мог я не видеть прежде той несомненной истины, что за этим миром и нашей жизнью в нем есть кто-то, что-то знающее, для чего существует этот мир, и мы в нем, как в кипятке пузыри, вскакиваем, лопаемся и исчезаем.
6. It is astonishing how I could have failed to see before the unquestionable truth that behind this world and our life in it there is someone, something, that knows why this world exists and why we, in it, like bubbles in boiling water, leap up, burst, and vanish.
7. В этом великом единении существ, где всё тихо говорит о боге, неверующий видит одно только вечное безмолвие.
7. In this great union of beings, where all things speak quietly of God, the unbeliever sees only an eternal silence.
From Julie, ou la Nouvelle Héloïse, Part V, Letter V · reworded by Tolstoy .
What changedJulie’s lament for her husband becomes a maxim: “l’infortuné Wolmar,” unhappy Wolmar, becomes “the unbeliever,” and “harmonie des êtres,” harmony of beings, becomes “union of beings.”
Original · French… le spectacle de la nature, si vivant, si animé pour nous, est mort aux yeux de l'infortuné Wolmar, et, dans cette grande harmonie des êtres où tout parle de Dieu d'une voix si douce, il n'aperçoit qu'un silence éternel.
Source text: fr.wikisource.orgDetails
The words shown were found, word for word, in the saved source text. Julie, ou la Nouvelle Héloïse, Part V, Letter V (Saint-Preux to Lord Edward), Part V, Letter V, Julie's words on Wolmar's unbelief.
Julie's lament for her husband made general: 'l'infortuné Wolmar' (unhappy Wolmar) becomes «неверующий» (the unbeliever), and the first clause, that the spectacle of nature 'is dead in his eyes', is dropped. 'Harmonie des êtres' becomes «единении существ» (union of beings) and 'd'une voix si douce' becomes «тихо». The anonymous English of 1810 (saved, sources/rousseau-eloisa-en-1810-3/) has the passage, but its scan is unreadable at this place.
Если человек не сознает бога, то он никакого права не имеет заключать из этого, что его нет.
If we are not conscious of God, we have no right whatever to conclude from this that he does not exist.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/april/12