2Aprilапреля · 2-е апреля
Настоящая жизнь — в том, чтобы становиться лучше, побеждать свое тело силою духа, приближаться к богу. Это не делается само собой. Для этого нужно усилие. И это усилие дает радость.
Real life lies in becoming better, in overcoming our body by the strength of the spirit, in drawing near to God. This does not happen of itself. For this, effort is needed. And this effort gives joy.
1. Привычку никогда нельзя признать добром, даже и привычку к хорошим поступкам. Хорошее, благодаря ей, перестает быть добродетелью. Добро только то, что добывается усилием.
1. Habit can never be accounted a good, not even the habit of good actions. Through habit, good action ceases to be virtue. The only good is what is won by effort.
Kant.
From Reflexionen zur Anthropologie · reworded by Tolstoy .
What changedAdds a sentence of Tolstoy’s own, “The only good is what is won by effort,” and habit that is never “vollkommen zu billigen,” wholly to be approved, becomes habit that “can never be accounted a good.”
Original · GermanAngewohnheit ist niemals, selbst nicht in guten Handlungen, vollkommen zu billigen . . . Das Gute hört dadurch auf Tugend zu sein.
Source text: archive.orgBenno ErdmannAngewohnheit ist niemals, selbst nicht in guten Handlungen, vollkommen zu billigen. Man wird durch beides mechanisch.
Alle Angewohnheit ist eine Krankheit in Diät, weil man nicht gleich leicht zu zwei entgegengesetzten Zuständen disponirt ist. Selbst das Gute hört dadurch auf Tugend zu sein.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Reflexionen zur Anthropologie (Kant's manuscript notes, ed. Benno Erdmann, 1882), as excerpted in Raoul Richter, Kant-Aussprüche (1901), Kant-Aussprüche no. 150 (Richter's register: Reflexionen I, 75); Erdmann, Reflexionen Kants zur kritischen Philosophie I.1 (Leipzig, 1882), no. 47.
Two of Kant's notes on habit, as Richter joins them, and a sentence of Tolstoy's. Kant: habit (Angewohnheit) “is never, not even in good actions, wholly to be approved”, «никогда нельзя признать добром, даже и привычку к хорошим поступкам» in Tolstoy; “the good thereby ceases to be virtue” (Das Gute hört dadurch auf Tugend zu sein), «Хорошее, благодаря ей, перестает быть добродетелью». Tolstoy's last sentence, «Добро только то, что добывается усилием» (only that is good which is won by effort), has no counterpart in Richter or in Erdmann's fuller text, where Kant's reasons are mechanical: “one becomes mechanical through both”, and “all habit is a disease in diet, because one is not equally disposed to two opposite states” (the edition block). Richter's dots mark that cut. Tolstoy did not reprint the thought in «На каждый день» or «Путь жизни». No public-domain English was found.
2. Неси свое бремя, и знай, что в нем твое благо; извлеки из него то, что нужно для разумной жизни твоей, как желудок извлекает из пищи всё нужное для плоти, или как огонь, который разгорается светлее, когда в него что-нибудь бросят.
2. Carry your burden, and know that your good lies in it; draw from it what is needed for your rational life, as the stomach draws from food all that the flesh needs, or like a fire, which blazes up brighter when something is thrown into it.
From Meditations · reworded by Tolstoy .
What changedMarcus’s question, “What matter and opportunity [for thy activity] art thou avoiding?”, becomes a command, “Carry your burden, and know that your good lies in it,” and the stomach that “makes all things its own” “draws from food all that the flesh needs.” †
† An intermediate translation may have made this change.
Original · Ancient Greek… τί οὖν ἐντείνῃ; τί δ’ οὐκ ἀρκεῖ σοι τὸ βραχὺ τοῦτο κοσμίως διαπερᾶσαι;
… μένε οὖν, μέχρι ἐξοικειώσῃς σεαυτῷ καὶ ταῦτα, ὡς ὁ ἐρρωμένος στόμαχος πάντα ἐξοικειοῖ, ὡς τὸ λαμπρὸν πῦρ, ὅ τι ἂν ἐμβάλῃς, φλόγα ἐξ αὐτοῦ καὶ αὐγὴν ποιεῖ.
Source text: raw.githubusercontent.comIn English · George Long, 1862And why art thou not content to pass through this short time in an orderly way? What matter and opportunity [for thy activity] art thou avoiding?
Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньНе будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру; извлеки из него то, что нужно для разумной жизни твоей, как желудок извлекает из пищи всё нужное для плоти, или как огонь, который разгорается светлее, когда в него что-нибудь бросят.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Meditations, X.31.
From Thoughts of Wise Men (1903), September 9, with a new opening: the 1903 text begins «Не будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру» (do not be rash, carry your burden, let it serve you for good), the Circle «Неси свое бремя, и знай, что в нем твое благо» (carry your burden, and know that your good is in it). Marcus asks why one is not content to pass this short time in an orderly way, and "what matter and opportunity" one is avoiding (Οἵαν ὕλην καὶ ὑπόθεσιν φεύγεις): all these things are exercises for reason, so persevere until you have made them your own, "as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it". The burden and the good in it have no word in the Greek: the matter one avoids becomes a burden to carry. The stomach and the fire are kept; "makes all things its own" becomes «извлекает из пищи всё нужное для плоти» (draws from food all the flesh needs), and the fire's flame and brightness «разгорается светлее» (burns brighter). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.
3. Чем больше отталкиваешь свой крест, тем он становится тяжелее.
3. The more you push your cross away, the heavier it becomes.
From Fragments d'un journal intime · close to the original .
In English · Mrs. Humphry Ward, 1885To repel one’s cross is to make it heavier.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, among the fragments after the entry of 30 décembre 1850 (7th ed., Geneva 1897, t. I, p. 13); Ward's translation, after December 30, 1850.
A one-line fragment of the Journal, translated closely; Tolstoy turns 'to repel one's cross is to make it heavier' into a comparison, «Чем больше отталкиваешь свой крест, тем он становится тяжелее» ('the more you push away your cross, the heavier it becomes'). The Jubilee list of the Circle's sources names the Geneva edition of the Fragments and M. L. Tolstaya's Russian selection, «Из дневника Амиеля» (Посредник, 1901), which was not seen.
4. Будь всегда внимателен к тому, что делаешь, и ничего не считай недостойным внимания.
4. Always be attentive to what you are doing, and count nothing unworthy of attention.
Source not found yet .
Not found yet.
No passage with both halves was found. The first half is close to Analects XIII.19 in Pauthier's French, 'dans le maniement des affaires, soyez toujours attentif et vigilant' (in handling affairs be always attentive and vigilant), which has nothing like 'consider nothing unworthy of attention'. The opening of the Li Ki, 毋不敬 ('in everything let there be reverence'), and Zhongyong ch. 1 (the sage watches over what is hidden and minute) are near in thought only; neither was checked against a saved text. Konissi's Russian Great Learning (1893) and Zhongyong (1895), which Tolstoy used in 1903, were not found online.
Searched: Thoughts of Wise Men (1903) and its source list (Jubilee vol. 40); the Jubilee vols. 41-42 (name index, attribution corrections); Pauthier's French Four Books (Ta-hio, Tchoung-young, Lun-yu, Meng-tseu) for 'attentif', 'attention', 'indigne', 'négliger', 'petites choses'; Legge's Analects; Conway's Sacred Anthology; Coit, Southgate (both), and Tileston.
Translation note. The Russian italic is broken only at the commas; the English sets the line as one span.
5. Постоянное исполнение незаметных обязанностей с простым и нравственно возвышенным чувством укрепляет характер до той степени, при которой он будет мужественно и сильно действовать в шуме мира и на плахе.
5. The constant fulfillment of unnoticed duties with a simple and morally exalted feeling strengthens character to such a degree that it will act with courage and strength in the noise of the world and on the scaffold.
From Heroism, in Essays, First Series · reworded by Tolstoy .
What changed“The unremitting retention of simple and high sentiments in obscure duties” becomes “the constant fulfillment of unnoticed duties with a simple and morally exalted feeling,” so holding fast to sentiments becomes doing one’s duties, and a temper that “will work with honor” becomes one that “will act with courage and strength.” †
† An intermediate translation may have made this change.
Emerson’s own wordsThe unremitting retention of simple and high sentiments in obscure duties is hardening the character to that temper which will work with honor, if need be in the tumult, or on the scaffold.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Heroism, in Essays, First Series (1841), Late in the essay, after 'Let him quit too much association, let him go home much, and stablish himself in those courses he approves'.
One sentence, close in its frame and changed in two places. 'The unremitting retention of simple and high sentiments in obscure duties' becomes 'the constant fulfilment of unnoticed duties with a simple and morally elevated feeling' (Постоянное исполнение незаметных обязанностей с простым и нравственно возвышенным чувством), so Emerson's holding fast to sentiments becomes the doing of duties; 'which will work with honor' becomes 'it will act bravely and strongly' (будет мужественно и сильно действовать). 'if need be' is left out, and 'in the tumult' becomes 'in the noise of the world' (в шуме мира). Not faithful throughout: no printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
6. Рост есть медленный процесс, а не судорожный взрыв. Так же невозможно победить грех судорогою раскаяния, как познать целую науку мгновенным порывом мысли. Действительное средство внутреннего совершенствования — только в постоянном, терпеливом усилии, руководимом мудрым рассуждением.
6. Growth is a slow process, not a convulsive outburst. It is as impossible to conquer sin by a convulsion of repentance as to come to know a whole science by a momentary impulse of thought. The real means of inner perfection lies only in constant, patient effort, guided by wise reasoning.
From The Imitableness of Christ's Character, a sermon on 1 Peter 2:21 · shortened by Tolstoy .
Channing’s own words… growth, as you well know, is a gradual process, not a convulsive start accomplishing the work of years in a moment. All great attainments are gradual.
As easily might a science be mastered by one struggle of thought, as sin be conquered by a spasm of remorse. Continuous patient effort, guided by wise deliberation, is the true means of spiritual progress.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Imitableness of Christ's Character, a sermon on 1 Peter 2:21 (Discourses, 1832), in The Complete Works of W. E. Channing (London, 1884), Toward the end of the sermon, p. 246 (the running head of that page belongs to the next sermon, 'Love to Christ').
Channing's four sentences, shortened. 'growth … is a gradual process, not a convulsive start' is kept ('a slow process, not a convulsive explosion'); 'accomplishing the work of years in a moment' and 'All great attainments are gradual' are left out. In 'As easily might a science be mastered by one struggle of thought, as sin be conquered by a spasm of remorse' Tolstoy puts sin first, and 'remorse' becomes 'repentance' (раскаяния). 'is the true means of spiritual progress' becomes 'the real means of inner perfection is only in …' (Действительное средство внутреннего совершенствования — только в …). No printable. Broadbent's Channing selection (London, 1903), on the Jubilee list, is not online.
Нравственное усилие и радость сознания жизни чередуются так же, как телесный труд и радость отдыха. Без труда телесного нет радости отдыха; без усилия нравственного нет радости сознания жизни.
Moral effort and the joy of the consciousness of life alternate just as bodily labor and the joy of rest do. Without bodily labor there is no joy of rest; without moral effort there is no joy of the consciousness of life.
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