29Augustавгуста · 29-е августа
Если человек сознает и чувствует бога в своей душе, он сознает и чувствует свое единство со всеми людьми мира.
If we are conscious of God and feel him in our souls, we are conscious of our unity with all the people of the world and feel it.
1. Все души принадлежат к одной и той же семье, все одного происхождения, одной природы, все оживотворены одним и тем же светом и все стремятся к одному и тому же центру, одному и тому же благу. Эта величайшая для нас истина, лежащая в основе всякой религии, не только доказывается разумом, но мне представляется несомненным свойством нашей природы.
1. All souls belong to one and the same family, all are of one origin, of one nature, all are given life by one and the same light, and all strive toward one and the same center, one and the same good. This truth, the greatest of all for us, which lies at the foundation of every religion, is not only proved by reason, but seems to me an unquestionable property of our nature.
From The Imitableness of Christ's Character · joined by Tolstoy from several places .
Channing’s own wordsAll minds are of one family.
All minds are essentially of one origin, one nature, kindled from one divine flame, and are all tending to one centre, one happiness.
This great truth, to us the greatest of truths, which lies at the foundation of all religion and of all hope, seems to me not only sustained by proofs which satisfy the reason, but to be one of the deep instincts of our nature.
Source text: archive.orgTolstoy’s own version · На каждый деньВсе души принадлежат к одной и той же семье, все одного происхождения, одной природы, все оживотворены одним и тем же светом и все стремятся к одному и тому же центру, одному и тому же благу.
Это великая истина, величайшая для нас истина, лежащая во всех религиях.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Imitableness of Christ's Character (discourse, 1832), The Complete Works of William Ellery Channing (London: Christian Life Publishing Co., Routledge, 1884), p. 244: 'I regard all minds as of one family'.
Joined from two sentences a few lines apart, and changed in its words. Channing's 'All minds are of one family' and 'All minds are essentially of one origin, one nature, kindled from one divine flame, and are all tending to one centre, one happiness' become one sentence, 'All souls belong to one and the same family, all of one origin, one nature, all animated by one and the same light, and all strive toward one and the same centre, one and the same good': 'minds' becomes 'souls' (души), 'kindled from one divine flame' 'animated by one and the same light' (оживотворены одним и тем же светом), 'one happiness' 'one and the same good' (благу). In the second sentence 'and of all hope' is left out, 'sustained by proofs which satisfy the reason' becomes 'proved by reason', and 'one of the deep instincts of our nature' becomes 'an undoubted property of our nature' (несомненным свойством нашей природы). Between the two Channing sentences stands his contrast of the material world, where mineral, plant, insect, and lion are divided by 'impassable barriers', with the spiritual world, which has none. Tolstoy printed the thought again in На каждый день (March 3), its second sentence freer still: 'a great truth, the greatest truth for us, lying in all religions; it is proved not only by reason, but every man feels it without proof'.
2. Тот, кто обожает Высшего, у того гордость исчезает из сердца, так же как свет костра при свете солнца. Тот, чье сердце чисто и в ком нет гордости, кто кроток, постоянен и прост, кто смотрит на всякое существо, как на своего друга, и любит каждую душу, как свою, кто одинаково обращается с каждым, с нежностью и любовью, кто желает творить добро и оставить тщеславие, — в сердце того человека живет владыка жизни.
Как земля украшается прекрасными растениями, которые она производит, так же украшается добродетелями тот, в душе которого живет владыка жизни.
2. From the heart of one who adores the Highest, pride vanishes, as the light of a fire vanishes in the light of the sun. He whose heart is pure and in whom there is no pride, who is meek, steadfast, and simple, who looks on every creature as his friend and loves every soul as his own, who treats everyone alike, with tenderness and love, who desires to do good and to leave vanity behind — in the heart of that man lives the Lord of life.
As the earth is adorned by the beautiful plants it brings forth, so he in whose soul the Lord of life lives is adorned with virtues.
From Vishnu Purana · reworded by Tolstoy .
What changedConway’s English, which Tolstoy follows, already rearranges the verses; Tolstoy puts the sun for Conway’s full moon, so pride vanishes “as the light of a fire vanishes in the light of the sun,” and the man Conway calls “beautified” by the Lord of Life is “adorned with virtues.”
What Tolstoy read · The Sacred AnthologyHe who adores the highest (Vishnu), pride van-
… the shining of the full moon.
… and who loves every soul as his own, who behaves uniformly to every one with kindness and love, who wishes to do good, and has abandoned vanity, — in his heart resides the Lord of Life.
As the earth is adorned by the beautiful plants it puts forth, so is he beautified in whose heart dwells the Lord of Life.
Source text: archive.orgOriginal · Sanskritन हि तुहिनमयूखरश्मिपुञ्ज भवति हुताशनदीप्तिजः प्रतापः
विमलमतिविमत्सरः प्रशान्तः शुचिचरितोऽखिलसत्वमित्रबूतः
प्रियहितवचनोऽस्तमानमायो वसति सदा ह्टदि तस्य वासुदेवः
क्षितिरसमतिरम्यमात्मनोऽन्तः कथयति चारुतयैव शालपोतः
Source text: sa.wikisource.orgIn English · H. H. Wilson, 1840… the glowing heat of fire abides not in a cluster of the cooling rays of the moon.
He who lives pure in thought, free from malice, contented, leading a holy life, feeling tenderness for all creatures, speaking wisely and kindly, humble and sincere, has Vasudeva ever present in his heart.
As the young Sél-tree by its beauty declares the excellence of the juices which it has imbibed from the earth, so when the eternal has taken up his abode in the bosom of any one, that man is lovely amidst the beings of this world.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vishnu Purana, Book III, ch. 7, vv. 23-25 (Yama's instruction to his servant); Conway (1874), no. CLXXVIII, Adoration, pp. 112-113, margin 'Hindu. Vishnu Purána. (Wilson MS.)'.
Conway's section 'Adoration', the first three of its four paragraphs, closely, with one image changed. Conway: 'He who adores the highest (Vishnu), pride vanishes from his heart as fire becomes invisible under the shining of the full moon. He whose heart is pure and good, who is without pride, is mild, persevering, simple and plain, who considers every creature as his friend, and who loves every soul as his own, who behaves uniformly to every one with kindness and love, who wishes to do good, and has abandoned vanity, — in his heart resides the Lord of Life. As the earth is adorned by the beautiful plants it puts forth, so is he beautified in whose heart dwells the Lord of Life.' Tolstoy turns the full moon into the sun: «так же как свет костра при свете солнца» (as the light of a bonfire in the light of the sun); 'the highest' is «Высшего» (the Highest), without the gloss (Vishnu); 'the Lord of Life', Conway's name for Vishnu, is «владыка жизни». He leaves out Conway's last paragraph ('Hold that person sacred whose heart knows no more than two things — that he himself and all others consist in the Deity'). Conway's margin gives 'Wilson MS.', manuscripts of H. H. Wilson's that his list of authorities names; his English is freer than Wilson's published translation (1840) of the same chapter, Book III, ch. 7, where Yama tells his servant how to know a worshipper of Vishnu. The Sanskrit (vv. 23-25) says that Vishnu, spotless as crystal, cannot dwell in hearts with envy, for the fire's burning heat is not found in the cool moon's rays (v. 23); that Vasudeva always dwells in the heart of one who is pure-minded, free of envy, calm, of pure conduct, a friend to all beings, of kind and beneficial speech, without pride or deceit (v. 24); and that such a man is gentle to the world, as the young sal tree by its beauty tells of the earth's sap within it (v. 25). Conway's 'pride vanishes … as fire becomes invisible under the full moon' rearranges v. 23, and his earth adorned with plants reverses the sal tree that shows the earth's sap. The same day's Moha Mudgara (8-29.3) also comes from Conway, with his 'Lord of Life'.
3. В тебе, во мне, во всяком другом пребывает бог жизни; напрасно ты сердишься на меня, не переносишь моего приближения: знай, что мы все равны, и потому не будь горд, как бы ни было высоко твое положение.
3. In you, in me, in everyone else abides the God of life; in vain you are angry with me and cannot bear my coming near: know that we are all equal, and therefore do not be proud, however high your station may be.
Indian Mahmud Gasha [Mohamudgara].
From Mohamudgara · reworded by Tolstoy .
Not in Leo Tolstoy as EditorThe equality of all, where the Sanskrit asks for an equal mind, and the warning against pride, which this verse does not have, are in Jones’s English as Conway printed it, which Tolstoy translated closely.
What Tolstoy read · The Sacred AnthologyIn thee, in me, in every other, the Lord of Life …
… resides : in vain art thou angry with me, not bear-
… ing my approach : this is perfectly true, all must be …
… esteemed equal : be not, therefore, proud of thy estate, however magnificent.
Source text: archive.orgOriginal · Sanskritत्वयि मयि चान्यत्रैको विष्णुः
व्यर्थं कुप्यसि मय्यसहिष्णुः
भव समचित्तः सर्वत्र त्वं
वाञ्छस्यचिराद्यदि विष्णुत्वम्
Source text: sa.wikisource.orgIn English · Sir William Jones (as printed in his Works), 1807… in vain art thou angry with me, not bearing my approach: …
… be not, therefore, proud of a magnificent palace.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Mohamudgara (Bhaja Govindam), v. 24 in the Wikisource text (v. 12 of the twelve stanzas in the English of Jones's Works); Conway (1874), no. CXXIII, God in All, pp. 75-76, margin 'Hindu. Móhadmud-gata.'.
The signature is the work's name, misread. Conway's margin, seen on the page image, reads 'Hindu. Móhadmud-gata.', a misprint for Mohamudgara ('the hammer of delusion'), the poem better known as Bhaja Govindam; Tolstoy's «Индийская Махмуд Гаша» renders that margin: 'Hindu', and 'Móhadmud-gata' taken for a name. Conway's text, closely: 'In thee, in me, in every other, the Lord of Life resides: in vain art thou angry with me, not bearing my approach: this is perfectly true, all must be esteemed equal: be not, therefore, proud of thy estate, however magnificent.' Tolstoy: 'the Lord of Life' becomes «бог жизни» (the god of life); 'this is perfectly true, all must be esteemed equal' becomes «знай, что мы все равны» (know that we are all equal); 'thy estate, however magnificent' becomes «как бы ни было высоко твое положение» (however high your position). Conway's source is the English printed in Jones's Works (13 vols., 1807, which Conway's list of authorities names) as 'The Ignorant Instructed': 'In thee, in me, in every other, Vishnu resides: in vain art thou angry with me, not bearing my approach: this is perfectly true, all must be esteemed equal: be not, therefore, proud of a magnificent palace'; Conway put 'the Lord of Life' for Vishnu and 'thy estate, however magnificent' for 'a magnificent palace'. The Sanskrit verse says: 'in you, in me, and elsewhere is the one Vishnu; vainly you are angry with me, impatient of me; be equal-minded everywhere, if you wish soon to reach Vishnu's state' (bhava samacittaḥ sarvatra). Jones's 'all must be esteemed equal' renders the equal mind as the equality of all, and his warning against pride, not in this verse of the Wikisource text, is nearest to its v. 11, 'do not be proud of wealth, people, or youth' (mā kuru dhana jana yauvana garvaṃ). Jones's colophon ascribes the poem to Śaṅkarācārya. The same day's Vishnu Purana (8-29.2) also comes from Conway, with his 'Lord of Life'.
Translation note. «Махмуд Гаша» is Tolstoy’s reading of a misprinted name in his English source for the Mohamudgara, a Sanskrit poem.
4. Нельзя найти следов земного происхождения душ. В душах нет ничего составного, ничего, что могло бы возникнуть или образоваться на земле; нет даже ничего сродного с влагой, воздухом или огнем. В самом деле: ни в воде, ни в воздухе, ни в огне нет ничего, что обладало бы способностью помнить, понимать, мыслить, удерживать прошлое, заглядывать в будущее и постигать, осмысливать настоящее. Всё это свойственно только духовным существам, т. е. богам, и вы никогда не будете в состоянии указать этому иного происхождения, кроме божественного. А потому всякое существо, раз оно ощущает, мыслит, живет, действует, должно быть небесного и божественного происхождения и потому должно быть вечным. Бога нельзя представить себе иначе, как духовным, свободным от примеси чего-либо тленного. Таков же и человеческий дух.
4. No traces can be found of an earthly origin of souls. In souls there is nothing compound, nothing that could have arisen or been formed on earth; there is not even anything akin to moisture, air, or fire. Indeed, neither in water, nor in air, nor in fire is there anything that possesses the power to remember, to understand, to think, to retain the past, to look into the future, and to grasp and make sense of the present. All this is proper only to spiritual beings, that is, to gods, and you will never be able to point to any origin for it other than a divine one. And therefore every being, since it senses, thinks, lives, and acts, must be of heavenly and divine origin, and therefore must be eternal. God cannot be conceived otherwise than as spiritual, free from any admixture of anything perishable. Such too is the human spirit.
From Tusculanae disputationes · shortened by Tolstoy .
Original · Latin'Animorum nulla in terris origo inveniri potest; nihil enim est in animis mixtum atque concretum aut quod ex terra natum atque fictum esse videatur, nihil ne aut umidum quidem aut flabile aut igneum.
… his enim in naturis nihil inest, quod vim memoriae, mentis, cogitationis habeat, quod et praeterita teneat et futura provideat et complecti possit praesentia. quae sola divina sunt, nec invenietur umquam, unde ad hominem venire possint nisi a deo.
… ita, quicquid est illud, quod sentit, quod sapit, quod vivit, quod viget, caeleste et divinum ob eamque rem aeternum sit necesse est.
… nec vero deus ipse, qui intellegitur a nobis, alio modo intellegi potest nisi mens soluta quaedam et libera, segregata ab omni concretione mortali, omnia sentiens et movens ipsaque praedita motu sempiterno. hoc e genere atque eadem e natura est humana mens.'
Source text: thelatinlibrary.comIn English · C. D. Yonge, 1877The origin of the soul of man is not to be found upon earth, for there is nothing in the soul of a mixed or concrete nature, or that has any appearance of being formed or made out of the earth; nothing even humid, or airy, or fiery.
For what is there in natures of that kind which has the power of memory, understanding, or thought? which can recollect the past, foresee the future, and comprehend the present? for these capabilities are confined to divine beings; nor can we discover any source from which men could derive them, but from God.
Whatever, then, that is which thinks, and which has understanding, and volition, and a principle of life, is heavenly and divine, and on that account must necessarily be eternal; …
… nor can God himself, who is known to us, be conceived to be anything else except a soul free and unembarrassed, distinct from all mortal concretion, …
Source text: gutenberg.orgTolstoy’s own version · На каждый деньНельзя найти следов земного происхождения душ. В душах нет ничего составного, ничего, чтò могло бы возникнуть или образоваться на земле; нет ничего сродного с влагой, воздухом или огнем. Ни в воде, ни в воздухе, ни в огне нет ничего такого, чтò обладало бы способностью помнить, понимать, мыслить, удерживать прошлое, заглядывать в будущее и постигать, осмысливать настоящее.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tusculanae disputationes, I.66, quoting Cicero's lost Consolatio.
Cicero quotes his own lost Consolatio, and Tolstoy translates the quotation closely to its end, "hoc e genere atque eadem e natura est humana mens" (of this kind and nature is the human mind), «Таков же и человеческий дух». Left out: "singularis est igitur quaedam natura atque vis animi seiuncta ab his usitatis notisque naturis" (the soul has a nature and power of its own, apart from the common, known natures) and God "omnia sentiens et movens ipsaque praedita motu sempiterno" (perceiving and moving all things, and endowed with eternal motion). «Духовным существам, т. е. богам» (to spiritual beings, that is, to gods) glosses "quae sola divina sunt" (which alone are divine), «всякое существо, раз оно ощущает, мыслит, живет, действует» (every being, once it feels, thinks, lives, acts) is "quicquid est illud, quod sentit, quod sapit, quod vivit, quod viget", and «духовным» (spiritual) stands for "mens" (mind) in «Бога нельзя представить себе иначе, как духовным, свободным от примеси чего-либо тленного» (God cannot be conceived otherwise than as spiritual, free from admixture of anything perishable). February traced one sentence of the same passage (2-12.5). In На каждый день (3 April, 5) Tolstoy kept the first half and ended it in his own words («что-то такое, чтò мы называем духом»). The intermediary was not found; the passage is not in Ramage's Latin Authors (searched: Animorum, origo).
5. Одна великая мысль завладела моей душой. Мысль эта есть сознание величия моей души, ее единения с богом не вследствие слепого подчинения ему, но вследствие ее способности воспринимать его, вследствие ее способности совершенствования, вследствие ее предназначения к невыразимому величию, вследствие ее бессмертия.
5. One great thought has taken possession of my soul. This thought is the consciousness of the greatness of my soul, of its union with God, not through blind submission to him, but through its capacity to receive him, through its capacity for perfection, through its being destined for inexpressible greatness, through its immortality.
From Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts · reworded by Tolstoy .
What changed“The greatness of the soul” becomes “the consciousness of the greatness of my soul,” and “its divinity” is left out; “passive dependence” becomes “blind submission,” and the soul’s powers, which Channing lists beside its union with God, become the reasons for it: “through its capacity to receive him, through its capacity for perfection.”
Amiel’s own wordsIn my own labors there has been more unity, perhaps in consequence of the strong hold which one sublime idea has taken of my mind.
This is, the greatness of the soul, its divinity, its union with God, …
… its destination to ineffable glory, its immortality …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Memoir of William Ellery Channing, with Extracts from his Correspondence and Manuscripts (1848), Vol. II, part III, ch. II «Religion and Philosophy», the extract dated «Boston, April 4th, 1837» (10th ed., Boston 1874, p. 424).
Channing's words, signed «Амиель» in the Circle. In an extract of 4 April 1837 printed in his Memoir, Channing writes that his preaching had more unity than other Liberal Christians' 'perhaps in consequence of the strong hold which one sublime idea has taken of my mind. This is, the greatness of the soul, its divinity, its union with God,—not by passive dependence, but by spiritual likeness,—its receptiveness of his spirit, its self-forming power, its destination to ineffable glory, its immortality.' (The scan misreads 'spiritual' and 'power', so the excerpts leave those words out.) The Russian follows Channing's list item by item, with changes: 'one sublime idea' becomes «Одна великая мысль» (one great thought); 'the greatness of the soul' becomes «сознание величия моей души» (the consciousness of the greatness of my soul); 'its divinity' and 'by spiritual likeness' are left out; 'passive dependence' becomes «слепого подчинения» (blind submission); 'receptiveness of his spirit' becomes «способности воспринимать его» (capacity to receive him); 'self-forming power' becomes «способности совершенствования» (capacity for perfection); 'ineffable glory' becomes «невыразимому величию» (inexpressible greatness); and the soul's qualities, which Channing sets side by side, become the reasons for its union with God («вследствие…», in consequence of…). How Amiel's name came to the thought is not known: it is in neither French edition of the Fragments saved (1887, 1897) nor in Ward's English, and the Jubilee commentary and name index (vol. 42) say nothing of it. Channing is quoted elsewhere in the Circle under his own name. The Circle's English site would print the author's words only where Tolstoy kept them closely; here he did not, so no printable text is given.
Все люди — дети одного отца, и потому неестественно не любить братьев.
All people are children of one Father, and therefore it is unnatural not to love our brothers.
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