CiceroЦицерон

The words shown were found, word for word, in the saved source text. Tusculan Disputations, V.108 (V.37 in Ramage's numbering).

Faithful to Ramage's English, Tolstoy's source for Cicero in December too: «гражданин всего мира» is Ramage's "a citizen of the world" (Cicero's one word is mundanum), and «жителем и гражданином всей вселенной» keeps Ramage's order and his "whole universe" (Yonge reverses the pair and says "the whole world"). «Откуда он родом» (where he was from) renders "to what country he belonged".

The words shown were found, word for word, in the saved source text. Tusculan Disputations, I.27.66.

Close: "whatever that is which feels, understands, lives, and is vigorous is heavenly and divine, and therefore must be eternal". Tolstoy adds "in man" and has "holy" (свято) for "heavenly" (caeleste).

The words shown were found, word for word, in the saved source text. Tusculan Disputations, I.28.70.

Signed Seneca, but the sentence is Cicero's, Tusculan Disputations I.70. The first half is close. In the second Cicero names memory, invention, swiftness of motion, and all the beauty of virtue as the signs of the mind's divine power; Tolstoy puts "its eternal striving toward perfection" in their place. Where the misattribution came from was not found.

The words shown were found, word for word, in the saved source text. De re publica VI (Somnium Scipionis), VI.24.26.

Africanus to Scipio in the Dream. Kept: not you but your body is mortal; the mind lives, feels, remembers, foresees, rules, and moves the body. Changed: "know then that you are a god" is dropped, and Cicero's comparison (the mind rules the body as the supreme god rules the world) becomes an inference: "so there must be an invisible power that rules the whole world". "Understand your life and the life of the world" is Tolstoy's.

The words shown were found, word for word, in the saved source text. Cato Maior de Senectute, § 5 (Senect. 2 in Ramage).

Tolstoy follows the English in Ramage, which expands Cicero. Cicero: "some last [act] there had to be", and, as with the berries of trees and the fruits of the earth, a ripeness when they wither and fall, "which the wise man must bear calmly" (quod ferundum est molliter sapienti). Ramage: "some term, some period should be set", and "as it is with the fruits of trees, and of the earth, seasons should be allowed for their springing, growing, ripening, and at last to drop. This wise men will submit to, and cheerfully bear" (the scan garbles "springing, growing, ripening" and reads "wdl" for "will"). Tolstoy's «всё должно начинаться, продолжаться и проходить» (all must begin, continue, and pass) is Ramage's four stages, and «Мудрые люди охотно подчиняются» (wise men willingly submit) is Ramage's "will submit to, and cheerfully bear". He reads Ramage's "seasons" as the seasons of the year and makes them a third comparison («так же, как времена года»), adds «этому порядку» (to this order), and leaves out the giants warring against the gods. The change from Cicero is mostly Ramage's; the seasons are Tolstoy's. Ramage is among Tolstoy's sources for Cicero in December and January.

The words shown were found, word for word, in the saved source text. Philippicae, IV.13 (Philip. iv. 5 in Ramage).

Tolstoy follows Ramage's English: "Though all other things are uncertain, evanescent, and ephemeral, virtue alone is fixed with deep roots; it can neither be destroyed by any violence or moved from its place" (the scan reads "ephemei^"). «неопределенно, туманно и мимолетно» are Ramage's three adjectives, and «не может быть сокрушена никаким насилием» is his "destroyed by any violence". Tolstoy changes "fixed with deep roots" (altissimis defixa radicibus) to «ясна» (clear), leaves out "moved from its place", and drops the setting: Cicero is urging the Roman people to keep the courage their ancestors left them, by which they conquered Italy and destroyed Carthage. Yonge's English, from the modern Latin text («Nam cum alia omnia falsa, incerta sint»), has "uncertain, fleeting, transitory".

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).

A likely source, not certain. De finibus bonorum et malorum, II.20 (II.7.20).

The nearest passage found in Cicero: in De finibus II.20 he calls Epicurus's Principal Doctrines (κύριαι δόξαι) "sentences of the greatest weight for living happily, briefly expressed" (gravissimae ad beate vivendum breviter enuntiatae sententiae). «Сильные» answers gravissimae, «коротко выраженные» breviter enuntiatae, «мысли» sententiae, and «много содействуют улучшению жизни» (do much to better life) ad beate vivendum; Cicero speaks of one book of Epicurus's, Tolstoy of strong short thoughts in general. Candidate: the line may come through an anthology, and Seneca says much the same in the sentence after the source of 5-4.2 (Letter 94.43, quoted as related: precepts in "very brief sayings, but having much weight" strike even the most ignorant). If the source is Seneca's, the signature is wrong; this is not certain. Yonge's scan reads "0 Torquatus" for "O Torquatus".

The words shown were found, word for word, in the saved source text. De legibus, II.10 (Leg. ii. 4 in Ramage).

Tolstoy follows Ramage's English, which is on his list of sources: «записана в книгах» is Ramage's "written down in books" (Cicero has only scripta est, "is written"), and «разум высшего существа» his "the mind of the supreme being" (Cicero: "the right reason of supreme Jupiter"). Cicero's "reason derived from the nature of things" becomes «Разумность, наблюдаемая в природе» (reasonableness observed in nature), and "impelling man to what is right, and deterring him from what is wrong" is kept («побуждающая человека делать должное и удерживающая от дурного»). Cicero says this reason became law when it arose, together with the divine mind ("co-eternal with the divine mind", in Ramage); Tolstoy writes that it is law «потому, что это закон одинаково вечный, божественный, как и разум человеческий» (because it is a law equally eternal and divine, as human reason is too), so human reason takes the place of the divine mind. "True and ultimate law fitted to order and to forbid" is kept as «истинный, непреложный закон, повелевающий и запрещающий». Cicero gives the example of Sextus Tarquinius, who broke the eternal law against Lucretia though Rome had no written law against rape. The scan of Ramage reads "vv^herefore". The same day's 5-19.4 quotes Deuteronomy 30:11–14 (related): its wording is not the Synodal's. Tolstoy has «Заповедь эта» for «Ибо заповедь сия», «Не на небе она» for «она не на небе», «сказать» for «говорить», «достал ее нам» for «принес бы ее нам», «возвестил ее нам» for «дал бы нам услышать ее», and «это слово» for «слово сие»; the rest is the Synodal's. Where that version comes from was not found.

The words shown were found, word for word, in the saved source text. Philippics, II.113.

"After Cicero": Tolstoy's development of one passage of the Second Philippic. Cicero: "the name of peace is sweet and the thing itself salutary, but between peace and slavery there is a very great difference. Peace is tranquil liberty; slavery is the last of all evils, to be repelled not only by war but even by death." Kept: peace as a great good («великое благо»), and the difference between peace and slavery, as «если мир достигается рабством, то он становится не благом, а бедствием» (if peace is won by slavery, it becomes a calamity in place of a good). Changed: "tranquil liberty" becomes «свобода, основанная на признании прав всякого человека» (freedom founded on the recognition of every man's rights), and slavery «отрицание прав человека, его человеческого достоинства» (the denial of man's rights, of his human dignity). Cicero's "non modo bello sed morte etiam repellendum" (Yonge: "to be repelled, if need be, not only by war, but even by death") becomes «надо жертвовать всем для достижения мира и еще больше для избавления от рабства» (one must sacrifice everything to attain peace, and still more to be free of slavery): war drops out. Ramage, on Tolstoy's list of sources and his source for Cicero in other months, prints the passage under "Peace" with the reference "Philip. ii. 44"; with so free a version, whether Tolstoy read it there cannot be shown. The scan of Ramage is poor ("peace ami slavery", "liberty m tranquillity").

The words shown were found, word for word, in the saved source text. Philippicae, III.36 (Philip. iii. 14 in Ramage).

Cicero to the Roman people against Antony: "We have been born for the enjoyment of honour and liberty; let us either retain these or die with dignity" (Ramage; Latin "Ad decus et ad libertatem nati sumus; aut haec teneamus aut cum dignitate moriamur"). Tolstoy's second sentence, «Будем же хранить их или умрем с достоинством», is Ramage's close word for word. The first changes the claim: "we have been born for honour (decus) and liberty" becomes «Человеческое достоинство и свобода свойственны нам» (human dignity and freedom are proper to us), with "honour" made "human dignity". Ramage's first sentence ("nothing more abominable than disgrace, nothing more base than slavery") is left out; the scan reads "abommable".

The words shown were found, word for word, in the saved source text. De natura deorum, III.9 (Nat. D. iii. 4 in Ramage).

Tolstoy translates Ramage's English, "The clearest subjects are often obscured by lengthened reasoning", closely: «Самые ясные понятия часто затемняются сложными рассуждениями» (the clearest notions are often darkened by complicated reasonings). Ramage widens Cicero, whose Cotta says of his practice in court that where a thing is evident and agreed by all he does not argue it, "for clearness is weakened by argument" (perspicuitas enim argumentatione elevatur); "often" is Ramage's. Cotta is answering Balbus, who had spent long arguments proving that the gods exist.

A likely source, not certain. Philippicae, II.114 (Philip. ii. 44 in Ramage).

Probably Ramage's "There is a sufficient recompense in the very consciousness of a noble deed" (Philippic II.114, on the men who killed Caesar: "although in the very consciousness of a glorious action there is a certain reward, still I do not consider immortality of glory a thing to be despised by one who is himself mortal"), the source of this month's other Cicero entries (7-3.7, 7-19.7). «в самом сознании доброго поступка» matches "in the very consciousness of a noble deed" (in ipsa conscientia pulcherrimi facti), with "most glorious deed" made «доброго» (good). Tolstoy's subject, «Награда добродетели» (the reward of virtue), is not in Philippic II: the deed there is the murder of Caesar, and Cicero speaks of its "fruit" (fructus). The phrase is in De re publica VI.8, "Sed quamquam sapientibus conscientia ipsa factorum egregiorum amplissimum virtutis est praemium" (to the wise the very consciousness of noble deeds is the fullest reward of virtue), which is not in Ramage and was not saved here; that sentence may be Tolstoy's source instead, or he may have joined the two. Hence candidate.

The words shown were found, word for word, in the saved source text. Paradoxa Stoicorum, V.34 (Paradox. v. 1 in Ramage).

Tolstoy translates Ramage's English of Paradoxa Stoicorum V.34, shortened: "Who therefore lives as he wishes, but the man who leads an upright life, who rejoices in the performance of his duty, who has considered well and thoughtfully the path of life he ought to pursue? who does not submit to the laws from fear, but pays respect and obedience to them because he considers that this is the most proper course; ... nor is there anything which has more authority with him than his own wishes and judgment." Ramage's words show through: «находит радость в исполнении своего долга» is "rejoices in the performance of his duty", «обдумал тот путь, который он должен пройти в жизни» "considered ... the path of life he ought to pursue", «уважает и слушается его» "pays respect and obedience". Tolstoy makes Cicero's question a statement, «Живет свободно только тот, кто» (only he lives freely who), for "Who therefore lives as he wishes, but"; turns "the laws" (legibus, the laws of the state) into «нравственному закону» (the moral law); gives "because he considers that this is the most proper course" (quia id salutare esse maxime iudicat, because he judges it most salutary) as «потому, что считает, что так должно» (because he thinks it ought to be so); and makes "nor is there anything which has more authority with him than his own wishes and judgment" «над кем нет иной власти, кроме собственного желания и суждения» (over whom there is no power but his own wish and judgment). Left out: "the man who leads an upright life", that he says, does, and thinks nothing but freely, that his plans arise from himself, and fortune yielding to him. Ramage's scan prints a running head inside the sentence and "Ins" for "his", so its excerpts are cut around them.

The words shown were found, word for word, in the saved source text. Tusculanae disputationes, I.117.

Cicero argues near the end of Tusculan Disputations I that death is no evil either way: "For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable? And if it, on the other hand, destroys, and absolutely puts an end to us, what can be preferable to ... sleep to eternity?" Tolstoy keeps the first branch as an assertion, «Последний день несет нам не уничтожение, а только перемену» (the last day brings us not annihilation but only change): Cicero's "if" (si) and his second branch are dropped, and "commutationem ... loci" (a change of place) becomes «перемену» (a change). The intermediary was not found; the line is not in Ramage's Latin Authors (searched: extinctionem, commutation, supremus, last day) or the English anthologies saved.

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).

The words shown were found, word for word, in the saved source text. Academica, I.16 (Academica posteriora, Varro's speech; "Acad. Quaest. i. 4" in Ramage).

Cicero has Varro report Socrates' own account of the oracle: he "imagined that he was pronounced by Apollo the wisest of all men, because this alone is the whole of wisdom, for a man not to think that he knows what he does not know" (quod haec esset una omnis sapientia, non arbitrari sese scire quod nesciat). Ramage, on Tolstoy's list of sources, prints the sentence alone under the heading "Wisdom in not Thinking that One Knows that of which he is Ignorant": "For this cause he imagined that Socrates was called the wisest of men by Apollo, because all wisdom consists in this, not to think that we know what we do not know." Tolstoy turns the rule about all wisdom into a statement about Socrates: «Мудрость Сократа состояла в том, что он не думал, что знал то, чего не знал» (the wisdom of Socrates consisted in his not thinking that he knew what he did not know), and leaves out Apollo. The Latin Library text misprints "hommis" for "omnis".

The words shown were found, word for word, in the saved source text. Paradoxa Stoicorum, I.6 (Paradox. i. 1 in Ramage).

Tolstoy translates Ramage's English of the first Paradox closely: "The thirst of desire is never filled nor fully satisfied; those who possess such things are tormented not only with the wish to increase them, but also with the fear of losing them." «Жажда желания» (the thirst of desire) is Ramage's phrase for cupiditatis sitis, and «не утоляется и не удовлетворяется» (is not quenched and not satisfied) his "never filled nor fully satisfied". Two changes: Tolstoy names the object, «богатства» (of wealth), where Cicero's "such things" are money, palaces, influence, commands, and pleasures, and he writes «то, что есть» (what there is) for "them". Ramage's extract begins with Cicero's "I have never, by Hercules, considered heaps of money ... as things either good in themselves or to be desired", which Tolstoy leaves out.

The words shown were found, word for word, in the saved source text. Tusculanae disputationes, III.5 (ch. 3).

A close translation of "morbi perniciosiores pluresque sunt animi quam corporis" (the diseases of the mind are more ruinous and more numerous than those of the body), with «мысли» (of thought) for animi (of the mind) and the two comparatives in the Latin order. Yonge: "But there are more disorders of the mind than of the body, and they are of a more dangerous nature". Cicero goes on with Ennius: the sick mind always errs, can bear nothing, and never stops desiring. The intermediary was not established: the passage is not in Ramage's Latin Authors (its Tusculans have III.2, then III.30) nor in Southgate (searched: diseases of the mind).

The words shown were found, word for word, in the saved source text. Pro C. Rabirio perduellionis reo, 29 (ch. 10).

Tolstoy translates Ramage's English closely: "for many other reasons, the souls of the good appear to me to be divine and everlasting; but chiefly on this account, because the soul of the best and the wisest has such anticipation of the future, that it seems to regard nothing but what is eternal". «Так переносится в будущее состояние, что кажется, будто все ее мысли сосредоточены на вечности» (is so carried into the future state that all its thoughts seem fixed on eternity) renders "ita praesentit in posterum ut nihil nisi sempiternum spectare videatur" (so foresees what comes after that it seems to regard nothing but what is everlasting), and the opening "Therefore" (itaque) is dropped. In the speech Cicero defends the memory of Marius: no one faces the republic's dangers without the hope of posterity's reward, and the forward look of the best souls is toward lasting glory. Ramage, on Tolstoy's list of sources (Jubilee vol. 42), prints the sentence alone under the heading "The Soul", and the Circle reads it, as he does, as a thought on the soul's eternity.

The words shown were found, word for word, in the saved source text. Cato Maior de senectute, §84.

Faithful; 'not born in vain' becomes 'I brought some benefit', and the end ('nature gave us a lodging to sojourn in, not to dwell in') is rendered 'our stay here is meant as transitional and only temporary'. Also in Ramage, Beautiful Thoughts from Latin Authors ('Life a Temporary Lodging').

The words shown were found, word for word, in the saved source text. Cato Maior de senectute, §85.

Close; Tolstoy adds the closing 'which gives me such unchanging calm, such full satisfaction' and drops the jibe at the 'petty philosophers' who would deride him after death.

A likely source, not certain. De legibus, I.48-49 (probable).

Same thought (virtue sought for reward is not virtue) but not the same wording: Tolstoy's 'deceptive cast and likeness of virtue' has no counterpart here. Probably taken from an anthology rendering that could not be located.

Searched: Latin Library De legibus I, De finibus II, De officiis I and III, De amicitia for simulacrum/imitatio/species virtutis and praemium; Ramage's Beautiful Thoughts from Latin Authors (1864, archive.org beautifulthought00rama) for reward/praemium; Southgate's Many Thoughts for 'semblance/imitation of virtue'.

The words shown were found, word for word, in the saved source text. De re publica (fragment preserved by Lactantius, Divinae institutiones VI.8), III.33 (III.22 in older numbering).

Cicero's famous definition of the natural law, reduced to its two ends: one eternal, unchanging law for all peoples and all times, and the man who disobeys it. Dropped: the law as right reason agreeing with nature, that it cannot be repealed or dispensed by senate or people, that it needs no interpreter, and, notably, 'God is its author, judge and giver'. 'Ipse se fugiet' (he flees from himself) becomes 'renounces himself'; 'he will pay the greatest penalties even if he escapes the other punishments men think of' becomes 'though he may escape human punishment, he lays on himself the heaviest punishment, which does not come from men'. Latin and English agree; De re publica III.33 survives only in Lactantius, given here from Brandt's text on Latin Wikisource.

The words shown were found, word for word, in the saved source text. Tusculan Disputations, V.10 (V.4 in Ramage's numbering).

Tolstoy follows Ramage's English, not the Latin: 'distributed it among men' is Ramage's 'introducing it into the abodes of men' (Cicero: placed it in cities and brought it into homes), and 'to study the science of life, of human morals, and the consequences of good and evil deeds' is Ramage's 'compelling them to study the science of life, of human morals, and the effects of things good and bad', which expands Cicero's 'made it inquire into life and morals and things good and bad'. Faithful to Ramage, and in sense to Cicero.

The words shown were found, word for word, in the saved source text. De legibus, I.59 (I.22 in Ramage's numbering).

Tolstoy's 'божественное начало' is Ramage's 'divine principle' (Cicero: 'aliquid divinum', something divine), so he read the passage in Ramage, where it stands among his Cicero extracts. Kept: whoever knows himself will feel the divine within him and will always think and act worthily of so great a gift. Dropped: that he will regard his mind as a consecrated image, and the second half of the sentence (once he has examined himself he will see how nature equipped him for wisdom). 'Gift of the gods' becomes 'the divine gift he has received', and Tolstoy repeats 'having come to know the divine principle in himself' as a link.

The words shown were found, word for word, in the saved source text. Laelius de amicitia, 53 (15 in Ramage's numbering).

Cicero's rhetorical question (said of tyrants, who can have no friends) made a statement: one cannot love either the one you fear or the one who fears you. Close. The line is also in Ramage, Tolstoy's source for two other Cicero entries this month (12-23.1, 12-23.4).