25Aprilапреля · 25-е апреля
Человек может сознавать себя телесным и духовным существом. Сознавая себя телесным, человек не может быть свободен. Для духовного же существа не может быть даже вопроса о какой-нибудь несвободе.
We can be conscious of ourselves as bodily beings and as spiritual beings. So long as we are conscious of ourselves as bodily, we cannot be free. But for a spiritual being there cannot even be a question of any lack of freedom.
1. Истинно, истинно говорю вам: слушающий слово мое и верующий в пославшего меня имеет жизнь вечную и на суд не приходит, но перешел от смерти в жизнь. Истинно, истинно говорю вам: наступает время, и настало уже, когда мертвые услышат глас сына божия и, услышавши, оживут. Ибо как отец имеет жизнь в самом себе, так и сыну дал иметь жизнь в самом себе.
1. Truly, truly, I say to you: whoever hears my word and believes in him who sent me has eternal life and does not come into judgment, but has passed from death into life. Truly, truly, I say to you: the time is coming, and has come already, when the dead will hear the voice of the Son of God and, having heard, will come to life. For as the Father has life in himself, so he has granted the Son to have life in himself.
From John · shortened by Tolstoy .
The Russian Bible (Synodal translation)Истинно, истинно говорю вам: слушающий слово Мое и верующий в Пославшего Меня имеет жизнь вечную, и на суд не приходит, но перешел от смерти в жизнь.
Истинно, истинно говорю вам: наступает время, и настало уже, когда мертвые услышат глас Сына Божия и, услышав, оживут.
Ибо, как Отец имеет жизнь в Самом Себе, так и Сыну дал иметь жизнь в Самом Себе.
Source text: ru.wikisource.orgIn English · King James Version, 1611Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
For as the Father hath life in himself; so hath he given to the Son to have life in himself; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. John, 5:24–26.
Signed verses 21–26, the text is verses 24–26 only (verses 21–23, on the Son who quickens whom he will and to whom the Father has committed all judgment, are left out). The Synodal wording, with «услышавши» for «услышав», and divine names and pronouns in lower case.
Translation note. The lines quoted are verses 24–26. The KJV has “shall not come into condemnation” and “The hour is coming, and now is”.
2. Что такое «любовь к богу», как не усиленное стремление внести в свое существование наивысшую творческую энергию. Божественная творческая сила заключается во всем, но величайшее ее проявление в этом мире — в человеке; для того же, чтоб она действовала, человек должен признавать ее.
Не признавая того, что он может творить наилучшее, человек неизбежно творит наихудшее.
2. What is “love of God” but an intense striving to bring the highest creative energy into one’s existence. The divine creative power is contained in everything, but its greatest manifestation in this world is in man; and for it to act, man must acknowledge it.
Failing to acknowledge that he can create the best, man inevitably creates the worst.
From “World’s Advance Thought”.
From The World's Advance-Thought and the Universal Republic · shortened by Tolstoy .
From “World’s Advance Thought”’s own wordsWhat is "the love of God" but the effort to bring uppermost in one's being the best creative energies, for man is a creator, or rather an originator, on the physical plane of life.
The Divine Creative Power is involved in all things, but has its highest expression on this earth, in man, but in order idr it to operate he must recognize it, and by his denial that he can create the best and the noblest, he must of necessity create the worst and the meanest.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XVI, no. 8, September 1904, p. 117, an unsigned paragraph after the piece 'Obsession'.
Shortened. Tolstoy leaves out 'for man is a creator, or rather an originator, on the physical plane of life', and gives each of the journal's pairs as one word: 'the best and the noblest' becomes 'the best', 'the worst and the meanest' 'the worst'. 'The effort to bring uppermost in one's being the best creative energies' becomes 'an intensified striving to bring into one's existence the highest creative energy'. Tolstoy sets the last clause apart, in italics, as a maxim: 'Not recognizing that he can create the best, man inevitably creates the worst.' The paragraph is unsigned, among the journal's own; the Jubilee commentary says that the Circle's thoughts from this journal are signed either «Люси Малори» or «Из «Передовой мысли мира»». The saved text is the text layer of IAPSOP's PDF ('idr' is its misreading of 'for'); January's trace of 1-11.3 uses a second extraction of the same PDF (the _pdftotext-raw file). No printable.
Translation note. «Передовая мысль мира» is Tolstoy’s Russian for World’s Advance Thought, Lucy Mallory’s journal, published in Portland, Oregon.
3. Я знаю, что надо постоянно наблюдать за собою, знаю, что небо знает всё и что его законы неизменны. Я знаю, что оно видит всё, входит во всё, присутствует во всем. Небо проникает в глубину всех сердец так же, как дневной свет освещает темную комнату. Мы должны стремиться отражать его свет так же, как два музыкальные инструмента, одинаково настроенные, отвечают друг другу.
3. I know that one must constantly keep watch over oneself; I know that Heaven knows everything and that its laws are unchanging. I know that it sees everything, enters into everything, is present in everything. Heaven penetrates the depths of all hearts just as daylight lights up a dark room. We must strive to reflect its light just as two musical instruments, tuned alike, answer each other.
From Shi King: Jing zhi · close to the original .
What Tolstoy read · The Sacred Anthology… and that its decrees are without appeal.
I know that it regards all things ; that it enters into all ; that it is present incessantly to all.
Heaven penetrates to the depth of all hearts, as daybreak illumines the darkest room.
We should strive to reflect its light, as two instruments in full accord respond to one another.
Source text: archive.orgIn English · James Legge (Sacred Books of the East, vol. 3), 1879Let me be reverent! Let me be reverent!
It ascends and descends about our doings; It daily inspects us wherever we are.
As the bamboo flute responds to the earthen whistle; …
Great Heaven is intelligent, And is with you in all your goings.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Shi King: Jing zhi (Zhou Song) and Ban (Da Ya), Jing zhi, IV.i.[3].3; Ban, III.ii.10, stanzas 6 and 8 (Legge).
Conway's English, close: 'Heaven has an intelligence which nothing escapes' becomes «небо знает всё», 'its decrees are without appeal' «его законы неизменны» (its laws are unchanging), and 'daybreak' «дневной свет». Conway prints a free paraphrase and names only the She King. Its matter is in two odes, identified by sense: Jing zhi ('Let me be reverent! ... Its appointment is not easily preserved ... It ascends and descends about our doings; it daily inspects us wherever we are') for the first paragraph, and Ban: 'Heaven enlightens the people' (天之牖民, literally opens a window on them) 'as the bamboo flute responds to the earthen whistle', and 'Great Heaven is intelligent ... Great Heaven is clear-seeing' (昊天曰旦, literally 'is the dawn') for the second. The paraphrase reads 命不易 ('not easily kept') as an unchangeable decree. Where Conway's paraphrase came from was not found. Not in Thoughts of Wise Men (1903).
4. Природа человека пряма. Если эта естественная прямота потеряется во время жизни, то человек не может быть счастлив.
4. Man’s nature is upright. If this natural uprightness is lost in the course of life, man cannot be happy.
From Analects · close to the original .
What Tolstoy read · G. Pauthier, Confucius et Mencius: Les quatre livres de philosophie morale et politique …17. Le Philosophe dit: La nature de l'homme est droite; si cette droiture du naturel vient à se perdre pendant la vie, on a repoussé loin de soi tout bonheur.
Source text: gutenberg.orgIn English · James Legge, 1861The Master said, 'Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.'
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньПрирода человека пряма. Если эта естественная прямота потеряется во время жизни, то человек не может быть счастлив.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Analects (Lunyu), VI.17.
Pauthier's French, word for word as in Thoughts of Wise Men (1903), 18 October, where Tolstoy names the Lun-yu. Pauthier's ending 'on a repoussé loin de soi tout bonheur' (one has driven all happiness away) gives «человек не может быть счастлив»; the Chinese says that the crooked man who lives escapes by luck (罔之生也幸而免; Legge: 'his escape from death is the effect of mere good fortune'). The saying is Confucius's (子曰).
Translation note. The Russian italic is broken only at the full stop and the comma; it is set here as one span.
5. Когда думаешь о свойствах души, то гораздо труднее понять, что такое душа, заключенная в теле, где она живет, как в чужой стране, чем то, что она такое, когда она освободится от тела и соединится с тем, кого она себя чувствует частью.
5. When you think about the properties of the soul, it is far harder to understand what the soul is while enclosed in the body, where it lives as in a foreign land, than what it is when it has been freed from the body and united with him of whom it feels itself a part.
From Tusculanae Disputationes · reworded by Tolstoy .
What changedThe soul that “has arrived at the free æther, which is, if I may so say, its proper, its own habitation” becomes one “united with him of whom it feels itself a part”: the heaven becomes a person, and the soul a part of him; the body, “a place which, as it were, does not belong to it,” becomes “a foreign land.”
Original · Latin… mihi quidem naturam animi intuenti multo difficilior occurrit cogitatio, multo obscurior, qualis animus in corpore sit tamquam alienae domi, quam qualis, cum exierit et in liberum caelum quasi domum suam venerit.
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1877For my own part, when I reflect on the nature of the soul, it appears to me a far more perplexing and obscure question to determine what is its character while it is in the body--a place which, as it were, does not belong to it--than to imagine what it is when it leaves it, and has arrived at the free æther, which is, if I may so say, its proper, its own habitation.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Tusculanae Disputationes, I.51.
A free rendering, as «По Цицерону» (after Cicero) says. Cicero: to him, considering the nature of the soul, it is much harder and more obscure to think what the soul is like in the body, "as in another's house" (tamquam alienae domi), than what it is like when it has gone out and come "into the free heaven, as into its own home" (in liberum caelum quasi domum suam). Tolstoy keeps the comparison, makes "another's house" «как в чужой стране» (as in a foreign land), and replaces the free heaven, the soul's own home, with «соединится с тем, кого она себя чувствует частью» (unites with him of whom it feels itself a part): the heaven becomes a person, and the soul a part of him. Not in Ramage, and not in Thoughts of Wise Men (1903).
6. Только когда истинно, от всей души скажешь, что во всем том, в чем ты знаешь волю бога, ты не имеешь своей, а делаешь только то, что он хочет, только тогда ты сделаешься вполне свободным.
6. Only when you say truly, with all your soul, that in everything in which you know the will of God you have no will of your own, but do only what he wants — only then will you become entirely free.
From Discourses · reworded by Tolstoy .
What changedThe prayer Epictetus calls “the only way of escaping from slavery,” Cleanthes’ “Lead me, O Zeus,” gives way to what it asks: “in everything in which you know the will of God you have no will of your own, but do only what he wants.”
Original · Ancient Greek… προσκατατέταχά μου τὴν ὁρμὴν τῷ θεῷ. θέλει μʼ ἐκεῖνος πυρέσσειν· κἀγὼ θέλω.
… αὕτη ἡ ὁδὸς ἐπʼ ἐλευθερίαν ἄγει, αὕτη μόνη ἀπαλλαγὴ δουλείας, …
Source text: raw.githubusercontent.comIn English · George Long, 1877But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements towards action (ὁρμήν) in obedience to God.
This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul …
Source text: raw.githubusercontent.comTolstoy’s own version · Мысли мудрых людей на каждый деньКогда ты можешь сказать по правде и от всего сердца: Господи, боже мой! веди меня туда, куда ты хочешь, — тогда только ты избавишься от рабства и сделаешься истинно свободным.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Discourses, IV.1.131; IV.1.89.
Reworked from Thoughts of Wise Men (1903), April 14: «Когда ты можешь сказать по правде и от всего сердца: Господи, боже мой! веди меня туда, куда ты хочешь, — тогда только ты избавишься от рабства и сделаешься истинно свободным». That follows Discourses IV.1.131: "This road leads to freedom, this is the only way of escaping from slavery, to be able to say at last with all your soul" Cleanthes' prayer, "Lead me, O Zeus, and thou O Destiny, the way that I am bid by you to go"; the 1903 text makes Zeus «Господи, боже мой». For the Circle Tolstoy replaces the prayer with what it asks, in words close to IV.1.89 ("I have placed my movements towards action in obedience to God"; he wills that I have fever, and I will it too): «во всем том, в чем ты знаешь волю бога, ты не имеешь своей, а делаешь только то, что он хочет» (in all in which you know God's will you have none of your own and do only what he wants), and the escape from slavery becomes «только тогда ты сделаешься вполне свободным» (only then will you become wholly free). The 1903 Epictetus came from Chertkov's «Римский мудрец Эпиктет» (Посредник, 1889; Jubilee vol. 40 commentary), not seen.
Человек чувствует свою свободу в той мере, в которой он переносит свою жизнь из плотского существования в духовное.
We feel our freedom to the extent that we transfer our life from fleshly existence into spiritual existence.
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