Lucy A. MalloryЛюси Малори
61 passagesотрывков: 61
Each date opens its day beside the list, with these passages marked.Каждая дата открывает свой день рядом со списком, где отрывки этого автора отмечены.
3. Рабочие и капиталисты для того, чтобы улучшить свои отношения, должны оставить древний Моисеев закон «око за око и зуб за зуб» и провести в жизнь закон любви, — поступать с другими так, как желаешь, чтобы другие поступали с тобой.
3. Before labor and capital can be rightly adjusted, capitalists and laborers will have to do away with the old Mosaic law of “an eye for an eye, and a tooth for a tooth;” and put into operation the Law of Love — do unto others as you would have others do unto you.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Tolstoy’s version, in EnglishTo improve their relations, workers and capitalists must give up the ancient law of Moses, “an eye for an eye and a tooth for a tooth,” and put into practice the law of love — to treat others as you would wish others to treat you.
Lucy Mallory’s own wordsBefore labor and capital can be rightly adjusted, capitalists and laborers will have to do away with the old Mosaic law of "an eye for an eye, and a tooth for a tooth;"
… work.--Lucy A. Mallory.
Source text: iapsop.comThe same issue in the archive.org scan of vol. XIV… put into operation the Law of Love—do unto others as you would have others do unto you.
Source text: archive.orgDetails
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), editorial paragraph in a run of the editor's paragraphs signed at its end '--Lucy A. Mallory' (Portland, Oregon), vol. XIV, New Series, no. 9, October 1901, p. 133, after 'Man's energy is a unit', before 'The earth arrests the electro-magnetic influence from the sun'.
Close: 'Before labor and capital can be rightly adjusted' becomes 'in order to better their relations', and 'capitalists and laborers' become 'workers and capitalists'. The paragraph is unsigned, in a run of the editor's paragraphs that ends '--Lucy A. Mallory', so Tolstoy's attribution stands. Mallory's sentence is printed here, to 'and' from the issue's PDF text, the rest from the archive.org scan.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
1. Узок путь, ведущий в жизнь, и немногие находят его. Немногие находят его потому, что большинство идет по широкому пути, по тому по которому идут все. А настоящий путь — узкий, только на одного человека. И для того, чтобы найти его, надо идти не с толпой, а за теми одинокими людьми: Буддой, Конфуцием, Сократом, Христом, которые сами для себя и для нас всех, один за другим, прокладывали одну и ту же узкую дорогу.
1. Narrow is the way that leads to life, and few find it. Few find it because the majority go by the broad way, the one by which everyone goes. But the true way is narrow, wide enough for one man only. And to find it one must go not with the crowd, but after those solitary men — Buddha, Confucius, Socrates, Christ — who for themselves and for all of us, one after another, cleared one and the same narrow road.
Probably from The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
Not in Leo Tolstoy as EditorSigned “after Lucy Mallory”; the nearest paragraph found is close only at its end, and the narrow way “wide enough for one man only” was not found in the issues of her journal searched.
After Lucy Mallory’s own words… for the way is narrow that leadeth unto life. To go the broad way of the multitude is to go the way of the ignorant and destructive death-in-life.
Disease cannot exist where cleanliness is enforced.--Lucy A. Mallory; …
Source text: iapsop.comDetails
A likely source, not certain. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory’s journal), editorial paragraph in the editor's pages (Portland, Oregon), vol. XX, no. 2, August 1905, pp. 26-27, under 'What Produces Suffering?', in a run of paragraphs ending '--Lucy A. Mallory'.
Not found as Tolstoy gives it; «По Люси Малори» (after Lucy Mallory) marks a retelling. The nearest found is the close of this paragraph: 'And this each man must do for himself, for the way is narrow that leadeth unto life. To go the broad way of the multitude is to go the way of the ignorant and destructive death-in-life.' Tolstoy's opening is Matthew 7:14. The road 'for one person only' and the solitary teachers, Buddha, Confucius, Socrates, and Christ, who laid the same road one after another, were not found in the issues searched.
Searched: 68 issue PDFs from IAPSOP (vols. XI-XII, 1897-99; XIV-XVI, 1901-05; XIX-XXI, 1905-07) and the archive.org scans of vols. II-VI and XIV-XXII, for 'narrow', 'broad way', 'few find', 'few there be', 'lonely', 'Buddha', 'Confucius', and 'Socrates'. Vol. XIII (1900) and several issues of the other volumes are not online.
Translation note. Matthew 7:14, where the KJV has “strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”
1. Никто не может помешать духовному развитию человека, кроме его самого. Ни физическая слабость, ни умственная неспособность не могут быть препятствием к развитию духовной природы, ибо развитие духовной природы — только в увеличении любви, а ничто не может препятствовать этому увеличению.
1. No one can hinder a man’s spiritual development except himself. Neither physical weakness nor mental incapacity can be an obstacle to the development of the spiritual nature, for the development of the spiritual nature lies only in the increase of love, and nothing can hinder this increase.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedLove that transforms sickness and poverty becomes love whose increase nothing can hinder; the claim that they persist where love is lacking is left out.
Lucy Mallory’s own wordsThere is no one stands in the way of each individual's spiritual unfoldment but himself. Physical sickness, mental disability and poverty are no barriers to the development of the spiritual nature, for these are all transformed by the expansion of love in the soul, and if they persist with any one, it is because he or she lacks love.--L. A. M.
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), editorial paragraph signed 'L. A. M.' (Portland, Oregon), vol. XI, no. 4, June-July 1897, Among the editor's paragraphs, after the notice of Paul Tyner's magazine The Temple.
The first sentence is close. The second is changed: of 'physical sickness, mental disability and poverty' Tolstoy keeps the first two ('physical weakness', 'mental incapacity'), and Mallory's reason, 'for these are all transformed by the expansion of love in the soul, and if they persist with any one, it is because he or she lacks love', becomes 'for the development of the spiritual nature lies only in the increase of love, and nothing can hinder that increase'. Tolstoy leaves out the claim that sickness persists where love is lacking. 'L. A. M.' is Mallory's signature in her journal.
4. Наши привычные мысли придают в нашем уме свойственную им окраску всему, с чем мы приходим в соприкосновение. Ложны эти мысли — и они извратят наиболее возвышенные истины. Атмосфера, создаваемая вокруг нас нашими привычными мыслями, представляет из себя для каждого из нас нечто более твердое, чем дом, в котором мы живем. Она является чем-то вроде раковины улитки, которую она всюду носит с собой.
4. The thoughts we have cultivated will color, in our minds, everything we have to do with. If the thoughts are erroneous they will distort the most sublime truths. The atmosphere that emanates from our habitual thoughts is a more solid structure around us than the house we live in. It is like the snail’s shell — we carry it with us wherever we go.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Tolstoy’s version, in EnglishOur habitual thoughts lend, in our mind, their own coloring to everything we come into contact with. Let these thoughts be false — and they will distort the loftiest truths. The atmosphere created around us by our habitual thoughts is, for each of us, something more solid than the house we live in. It is something like a snail’s shell, which the snail carries everywhere with it.
Lucy Mallory’s own wordsThe thoughts we have cultivated will color, in our minds, everything we have to do with. If the thoughts are erroneous they will distort the most sublime truths.
The atmosphere that emanates from our habitual thoughts is a more solid structure around us than the house we live in. It is like the snail's shell--we carry it with us wherever we go.
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), editorial paragraph signed 'L. A. M.' (Portland, Oregon), vol. XII, no. 9, July 1899, pp. 138-139, after the reply 'Explanation Wanted'.
Close. 'The thoughts we have cultivated' becomes 'our habitual thoughts'; 'we carry it with us' becomes 'which it (the snail) carries with it'. Tolstoy leaves out Mallory's last sentence, on evil companions drawn by our spiritual atmosphere. The paragraph is signed 'L. A. M.'. Her first four sentences are printed here.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
5. Наша мысль, хорошая или дурная, отправляет нас в рай или в ад, не на небе и не под землей, а здесь, в этой жизни.
5. Our thought, good or bad, sends us to paradise or to hell, not in heaven and not under the earth, but here, in this life.
Source not found yet (more).
Not found yet.
Not found. Mallory says the like often in other words, e.g. 'Heaven or Hell is what the mind has mentally builded' (May 1897) and 'Heaven and Hell are cultivated habits' (July 1901); none is Tolstoy's sentence, with its 'not in the sky or under the earth, but here, in this life'.
Searched: Text of 78 IAPSOP issue PDFs (vols. XI-XII, 1897-99; XIV-XVI, 1901-05; XIX-XXII, 1905-09) and the archive.org scans of vols. II-VI and XIV-XXII, for 'heaven or hell', 'heaven and hell' with 'thought', 'under the earth', 'beneath', 'sky'. Vols. VII-X (1894-96) and XIII (1900), and many issues of 1903-06, are not online.
7. Если бы то время и те силы, которые расходуются теперь на нападки на богатых и на попытки придумать средства к изменению существующего устройства жизни и к установлению справедливого раздела богатств, расходовались бы на дело самоусовершенствования, то быстро наступила бы та перемена к лучшему в нашей государственной, общественной и нравственной жизни, которой мы так желаем. Научись человечество правильно мыслить — и наш мир сделался бы настолько же счастливым, насколько теперь он несчастен. Но народ не хочет знать той истины, которая освобождает, потому что она, противна тем государственным и религиозным заблуждениям, с которыми он свыкся.
7. If the time and the energies now spent on attacks on the rich, and on attempts to devise means of changing the existing order of life and establishing a just division of wealth, were spent on the work of self-perfection, there would quickly come that change for the better in our political, social, and moral life which we so desire. Were humanity to learn to think rightly, our world would become as happy as it is now unhappy. But the people do not want to know the truth that makes free, because it runs counter to the political and religious errors to which they have grown accustomed.
Source not found yet (more).
Not found yet.
Not found. The nearest is an unsigned paragraph of 1903 (vol. XV, archive.org scan): 'The remedy for all the wide spread evils is not to rail against them, but to make them cease by purifying their causes within our own minds', the thought without Tolstoy's words.
Searched: The same 78 issues and scans as 2-5.5, for 'the rich' with 'self-improvement', 'self-culture', 'self-reform', 'time and energy', 'division' or 'distribution of wealth', and 'truth that makes free'.
1. Как странно, что разные общества защиты детей и покровительства животных относятся совершенно безучастно к вегетарианству, тогда как именно потребление мяса и является в большинстве случаев причиной той жестокости, с которой они хотят бороться путем наказания. Исполнение закона любви может сдержать жестокость сильнее, чем страх уголовной ответственности. Едва ли есть разница между жестокостью, которая совершается при истязании и убийстве с целью удовлетворить своему чувству гнева, и жестокостью, которая совершается при истязании и убийстве с целью воспользоваться мясом животных, питаясь которым люди разжигают в себе главный очаг жестокости.
1. How strange it is that the various societies for the defense of children and the protection of animals are wholly indifferent to vegetarianism, when it is precisely the eating of meat that is, in most cases, the cause of the very cruelty they want to combat by means of punishment. The fulfillment of the law of love can restrain cruelty more powerfully than the fear of criminal liability. There is hardly any difference between the cruelty committed in torturing and killing to satisfy one’s feeling of anger and the cruelty committed in torturing and killing to make use of the flesh of animals, by feeding on which people kindle in themselves the chief fire of cruelty.
Source not found yet (more).
Not found yet.
Not found. The journal often reproaches humane societies for ignoring flesh-eating (e.g. an editorial note of August 1908 on crated chickens), but no paragraph found has Tolstoy's sentences.
Searched: The same 78 issues and scans as 2-5.5, for 'prevention of cruelty', 'humane societ', 'cruelty to children' with 'vegetarian' or 'flesh', 'law of love', and 'punish'.
4. Один путешественник подошел к африканским людоедам в то время, как они ели какое-то мясо. Он спросил их, что они едят? Они отвечали, что мясо это было человеческое.
«Неужели вы можете есть это?» — вскрикнул путешественник. «Отчего же, с солью очень вкусно», — отвечали ему африканцы. Они так привыкли к тому, что делали, что даже не могли понять, к чему относилось восклицание путешественника.
Так же не понимают мясоеды того возмущения, которое испытывают вегетарианцы, при виде свиней, ягнят, быков, поедаемых только потому, что мясо это вкусно с солью.
4. A traveler came up to some African cannibals while they were eating some kind of meat. He asked them what they were eating. They answered that the meat was human.
“Can you really eat that?” cried the traveler. “Why not? With salt it is very tasty,” the Africans answered him. They were so used to what they were doing that they could not even understand what the traveler’s exclamation was about.
In just the same way meat-eaters do not understand the indignation that vegetarians feel at the sight of pigs, lambs, and oxen eaten only because their meat is tasty with salt.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedThe cannibals’ reason is dropped, and the anecdote ends in a lesson: they could not understand the traveler’s outcry, as meat-eaters do not understand the vegetarians’ indignation.
After Lucy Mallory’s own words… visiting a tribe of cannibals in Africa while they were feeding on human flesh …
"It is delicious with salt," said the chief.
"This is horrible!" But answers the civilized flesh eater: "It is delicious with salt."
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), unsigned editorial paragraph (Portland, Oregon), vol. XV, no. 1, March 1902, p. 10, after 'Mental Creations'.
The same anecdote, retold. Mallory's cannibals give a reason, that men bathe three times a day and animals never; Tolstoy drops it, has the traveller ask what they are eating, and adds that they could not understand his outcry. Her close, 'It would be hard to see where any distinction comes in', becomes Tolstoy's: flesh-eaters do not understand the vegetarians' revulsion at pigs, lambs, and bulls eaten only because the meat tastes good with salt. The paragraph is unsigned among the editor's pages, so the attribution stands.
6. Только когда исполнишь ту истину, которую знаешь, откроется тебе новая истина.
6. Only when you fulfill the truth you know will a new truth be revealed to you.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsYou cannot get more of Truth until you live the truth you know. This is spiritual unfoldment.
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. XIX, no. 11, February 1905, 'Key Thoughts', the editor's unsigned aphorisms.
Close. Mallory's negative ('You cannot get more of Truth until you live the truth you know') becomes a positive ('Only when you fulfil the truth you know will a new truth open to you'): 'more of Truth' becomes 'a new truth', and 'live' becomes 'fulfil' (исполнишь). Tolstoy leaves out her next sentence, 'This is spiritual unfoldment.' The aphorism is unsigned, among the editor's 'Key Thoughts' (Mallory's usual way). The text is from the IAPSOP scan of the issue; the archive.org scan of vol. XIX (saved) has the same line. Her sentence is printed here.
3. Когда мы чувствуем себя всего слабее телом, мы можем быть всего сильнее духом.
3. When we are at our weakest physically, we may be at our strongest spiritually.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Tolstoy’s version, in EnglishWhen we feel weakest in body, we can be strongest in spirit.
Lucy Mallory’s own wordsExtremes meet. When we are at our weakest physically, we may be at our strongest spiritually.
Source text: iapsop.comTolstoy’s own version · Путь жизниКогда мы чувствуем себя всего слабее телом, мы можем быть всего сильнее духом.
Source text: tolstoy.ruDetails
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. XIV, no. 11, December 1901, p. 164, 'Key Thoughts', the editor's unsigned aphorisms.
Close. Tolstoy drops 'Extremes meet.' and says 'when we feel ourselves weakest in body', where Mallory has 'when we are at our weakest physically'. The aphorism is unsigned, among the editor's 'Key Thoughts'. Tolstoy reprinted it word for word in The Path of Life. Mallory's sentence is printed here, without 'Extremes meet.'.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
3. Как пьяный человек, стоящий на краю пропасти, отвечает глупым смехом и непристойными речами на предостережения людей, желающих удержать его от падения, так и наш мир, опьяненный разного рода нечистыми вожделениями, насмехается над пророками, хотящими спасти его от грозящей ему участи. Как и в древнее время, можно сказать теперь: «О Иерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! Сколько раз я хотел собрать детей твоих, как птица собирает птенцов своих под крылья, но ты не хотел этого».
3. As a drunken man standing at the edge of an abyss answers with foolish laughter and indecent talk the warnings of people who want to keep him from falling, so our world, drunk with impure lusts of every kind, mocks the prophets who want to save it from the fate that threatens it. Now, as in ancient times, one may say: “O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I wanted to gather your children, as a bird gathers its young under its wings, but you did not want it.”
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedThe world “drunk with gold and all manner of unholy plunder” becomes a world “drunk with impure lusts of every kind,” and “the seer” becomes “the prophets.”
Lucy Mallory’s own words… as a drunken man who is standing on the brink of a precipice, indulges in drunken laughter . and ribald speech at the warning of those who would prevent him from falling down to destruc- ‘tion, is the world to-day drunk with gold and all manner of unholy plunder, and scofling at the seer who would save it from its impending fate.
As of old it may be said: “O! Jerusalem! Jerusalem! which killeth the Prophets and stoned them …
Source text: archive.orgRelated · The Russian BibleИерусалим, Иерусалим, избивающий пророков и камнями побивающий посланных к тебе! сколько раз хотел Я собрать детей твоих, как птица собирает птенцов своих под крылья, и вы не захотели!
Source text: ru.wikisource.orgDetails
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. VI, no. 1, October 1891, The first page ('From Everlasting unto Everlasting'), an unsigned editorial paragraph after the one on the Brotherhood of Humanity.
Changed in what the world is drunk with. Mallory's world is 'drunk with gold and all manner of unholy plunder'; Tolstoy's is 'intoxicated with all kinds of impure lusts' (опьяненный разного рода нечистыми вожделениями). 'The seer' becomes 'the prophets', 'drunken laughter and ribald speech' becomes 'foolish laughter and indecent speech', and 'the world to-day' becomes 'our world'. Mallory quotes Luke 13:34 loosely ('which killeth the Prophets and stoned them that are sent you; how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not!'); Tolstoy gives the lament in the Synodal wording of Matthew 23:37 as far as «под крылья», and ends «но ты не хотел этого» where the Synodal has «и вы не захотели!». The paragraph is unsigned, among the editor's own. The scan's OCR is poor ('Eves' for 'Even', 'scofling' for 'scoffing'); the excerpts keep it as it stands, and the IAPSOP PDF of the issue (not saved) is no cleaner. No printable.
Translation note. Matthew 23:37 (also Luke 13:34). Where Tolstoy has a bird gathering its young, the KJV has “as a hen gathereth her chickens under her wings”; for his “but you did not want it” the KJV has “and ye would not!”
4. Состояние нашего сознания имеет для нас больше значения, чем суждение всего внешнего мира, ибо мы живем в своем сознании непрерывно и вечно. Наше счастие или несчастие зависит не от того, как другие относятся к нам, а от того, как мы относимся к себе. Улучшайте себя, свою душу, и вы сделаете этим самое лучшее, что можете сделать и для себя и для других.
4. The state of our consciousness means more to us than the judgment of the whole outside world, for we live in our consciousness continually and forever. Our happiness or unhappiness depends not on how others regard us but on how we regard ourselves. Improve yourself, your soul, and by this you will do the very best you can do, both for yourself and for others.
Source not found yet (more).
Related · The World's Advance-Thought and the Universal RepublicYou have to dwell within yourself to all eternity; therefore, to make yourself harmonious and agreeable is of more importance than anything else.
Source text: iapsop.comDetails
Not found yet.
The English was not found. The nearest found is one of Mallory's 'Key Thoughts' of July 1901 (Related): 'You have to dwell within yourself to all eternity; therefore, to make yourself harmonious and agreeable is of more importance than anything else.' It shares the reasoning of Tolstoy's first sentence (we live within ourselves for ever, so our inner state matters most); it has no 'judgment of the whole outside world', and nothing of the second and third sentences. Mallory restated her aphorisms in other words from issue to issue, and Tolstoy's version may come from an issue that is not online.
Searched: The saved archive.org scans of the journal (vols. II no. 1, III–VI, XIV–XVI, XIX–XXII) and, read but not kept, the IAPSOP PDFs of all 56 issues online from March 1897 to August 1905, for 'consciousness' near 'eternal', 'continually', 'opinion' or 'outside world', for 'how we regard ourselves' and 'improve yourself'. Jubilee vols. 40, 42 (the plain-language Circle and the commentary) and 45 (The Path of Life) have no other version. Issues of vols. VII–X (1892–97) and XIII (1899–1901), and many of vols. XI–XVI, are not online; the Jubilee list gives Tolstoy's run of the journal as 1894–1904.
8. Культура — это фанера, которой чаще бывает покрыто невежество, чем просвещение.
8. Culture is a veneer that more often covers ignorance than enlightenment.
Source not found yet (more).
Not found yet.
The English was not found. The nearest found are two phrases in the journal: 'a veneer of respectability', in an aphorism signed 'L. A. M.' (October–November 1898), on customs that age and numbers make respectable, and 'veneers of culture', in an article of 1906–07 on the grades of society; neither says that culture covers ignorance.
Searched: The saved archive.org scans of the journal (vols. II no. 1, III–VI, XIV–XVI, XIX–XXII) and, read but not kept, the IAPSOP PDFs of all 56 issues online from March 1897 to August 1905, for 'veneer', 'varnish', and 'culture' near 'ignorance'; archive.org full-text search for 'culture is a veneer'. Jubilee vols. 40, 42 and 45 have no other version. Issues of vols. VII–X (1892–97) and XIII (1899–1901), and many of vols. XI–XVI, are not online; the Jubilee list gives Tolstoy's run of the journal as 1894–1904.
3. Для человека нет высшего блага, как бескорыстно работать для блага других, — работать для вечного блага. Когда люди подчинятся общему интересу, как подчиняются они теперь своим личным стремлениям, тогда они узнают мир и счастие, и пред ними раскроются те бесконечные проявления небесной мудрости, которых они не видят теперь.
3. For man there is no higher good than to work unselfishly for the good of others — to work for the eternal good. When people submit to the common interest as they now submit to their personal strivings, then they will know peace and happiness, and there will open before them those endless manifestations of heavenly wisdom that they do not see now.
From The World's Advance-Thought and the Universal Republic · shortened by Tolstoy (more).
Lucy Mallory’s own wordsThere is nd higher good for the individual than that of working unselfishly for the good of all--this is working for the Eternal Good or God.
When man strives for the general interest, as he now labors for selfish Interests, he will realize peace and happiness, and endless vistas of Celestial Wisdom will be .open to him, that now in his selfish greed he can know nothing about.
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. XIV, no. 7, July 1901, p. 101, 'Key Thoughts', under Lucy A. Mallory's name, the last aphorism.
Shortened. Tolstoy leaves out the question the aphorism answers ('If you take away the incentive to make money, what can you give in place of it?') and two phrases inside it: 'or God' after 'the Eternal Good', and 'in his selfish greed'. 'The good of all' becomes 'the good of others'; 'as he now labors for selfish interests' becomes 'as they now submit to their personal aims' (своим личным стремлениям); 'endless vistas of Celestial Wisdom will be open to him' becomes 'those endless manifestations of heavenly wisdom will open before them, which they do not see now'. The text is the text layer of IAPSOP's PDF of the issue ('nd higher' and '.open' are its misreadings); the archive.org scan of vol. XIV (saved as IAPSOP-worlds_advance_thought_v14_1901-1902_partial) has the same paragraph. No printable.
7. Себялюбие — это тюрьма для духа, которая лишает счастья так же верно, как острог лишает физической свободы.
7. Self-love is a prison for the spirit; it takes away happiness as surely as a jail takes away physical freedom.
Source not found yet (more).
Not found yet.
The English was not found. The nearest found is a later aphorism in the journal (vol. XXII, 1908–09, archive.org scan), which likens selfishness to breathing again and again the foul air of a self-imposed prison, a door that altruism opens. It has the image of selfishness as a prison and nothing of the comparison with a jail and bodily freedom, and it is later than the Circle's first edition (1906).
Searched: The saved archive.org scans of the journal (vols. II no. 1, III–VI, XIV–XVI, XIX–XXII) and, read but not kept, the IAPSOP PDFs of all 56 issues online from March 1897 to August 1905, for 'prison', 'prison-house', 'jail', and 'dungeon' near 'selfish', and for 'Selfishness is'; archive.org full-text search for 'selfishness is a prison', 'selfishness is the prison', and 'selfishness is a jail'. Jubilee vols. 40, 42 and 45 have no other version. Issues of vols. VII–X (1892–97) and XIII (1899–1901), and many of vols. XI–XVI, are not online; the Jubilee list gives Tolstoy's run of the journal as 1894–1904.
3. Мысли, которые вы имеете и высказываете, превращаются, в конце концов, в способность делать добро или зло, которое в своем развитии или росте возвращается к вам же.
3. The thoughts you have and express turn, in the end, into a capacity to do good or evil, a good or evil that in its development or growth comes back to you.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changed“The thought you think or the act you do” becomes “the thoughts you have and express,” so speech takes the place of the act, and “stored power for good or evil” becomes “a capacity to do good or evil.”
Lucy Mallory’s own wordsThe thought you think or the act you do, is stored pov/er for good or evil, and that power, with its growth or increase, comes back to him who sent it forth.
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. XIV, no. 12, January–February 1902, p. 180, the last of the editor's paragraphs on the page, signed 'L. A. M.'.
Reworded. Mallory's 'The thought you think or the act you do' becomes 'The thoughts that you have and express' (Мысли, которые вы имеете и высказываете): the act drops out and speech takes its place. 'Is stored power for good or evil' becomes 'turn, in the end, into a capacity to do good or evil' (превращаются, в конце концов, в способность делать добро или зло); 'with its growth or increase' is kept (в своем развитии или росте); 'comes back to him who sent it forth' becomes 'returns to you yourself' (возвращается к вам же). The same page holds 'Thought-Elementals', the probable source of 5-4.6, the day's other Mallory thought. The text is the text layer of IAPSOP's PDF of the issue ('pov/er' is its misreading of 'power'); the archive.org scan of vol. XIV (saved as IAPSOP-worlds_advance_thought_v14_1901-1902_partial_djvu.txt) reads 'stored power'. Mallory restated her aphorisms from issue to issue, and a wording closer to Tolstoy's may be in an issue that is not online. No printable.
6. Мысль есть разумная жизненная сила, которая, выходя из человека, делает или дело проклятия, или дело благословения, смотря по своему качеству.
6. Thought is a rational vital force which, going out from a man, does either the work of a curse or the work of a blessing, according to its quality.
Probably from The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
Not in Leo Tolstoy as EditorThe nearest found is a page of Mallory’s journal (January–February 1902), which has the thought sent out from the one who thinks it, the blessing and the curse, and “according to their quality”; “rational vital force” is in none of its sentences, and the source is only probable.
Lucy Mallory’s own wordsBlessings are involved in all things rightfully used; wrong use turns them into curses.
… houghtb become elementals when sent out with force.
These thought-forms do well or ill according to their quality.
Source text: iapsop.comDetails
A likely source, not certain. The World's Advance-Thought and the Universal Republic (Lucy A. Mallory's journal, Portland, Oregon), vol. XIV, no. 12, January–February 1902, pp. 179–180: an aphorism at the foot of p. 179, and 'Thought-Elementals', an unsigned paragraph among the editor's at the head of p. 180.
Probably Tolstoy's condensation of this page, but not certain. Tolstoy's sentence ('Thought is a rational vital force which, going out from a person, does either a work of cursing or a work of blessing, according to its quality') shares with 'Thought-Elementals' the thought sent out from the one who thinks it and the closing 'according to their quality' (смотря по своему качеству); the blessing and the curse are in the aphorism just above it ('Blessings are involved in all things rightfully used; wrong use turns them into curses') and in another on p. 180 ('ignorance turns them into curses'). 'Rational vital force' (разумная жизненная сила) is in none of them, and 'do well or ill' is not 'a work of cursing or of blessing'. The same page has the source of 5-4.3, the day's other Mallory thought, which makes this issue Tolstoy's likely reading for May 4. 'Thought-Elementals' is unsigned, among the editor's paragraphs; 'houghtb' is the text layer's reading of 'Thoughts', its initial letter lost. A sentence of Mallory's closer to Tolstoy's may be in an issue that is not online.
Searched: The text layers of IAPSOP's PDFs of all 60 issues online from March 1897 to June 1906, and the saved archive.org scans of vols. II no. 1, III–VI, XIV–XVI, and XIX–XXII, for 'vital force', 'intelligent', 'according to its quality' and 'according to their quality', 'curse' near 'bless', and 'goes out from'; archive.org full text for 'intelligent vital force', 'thought is an intelligent', 'cursing or blessing', and 'work of cursing'; Jubilee vols. 40 (Thoughts of Wise Men), 43 and 45.
Translation note. The Russian italic is broken only at the comma; it is set here as one span.
2. Мы являемся и собственными спасителями и собственными губителями. Ничто внешнее человеку не может причинить ему зла. Если он живет по законам своего бытия, то никакое зло не заденет его даже среди разрушения вещества и гибели миров.
2. We are both our own saviors and our own destroyers. Nothing outward can do a man harm. If he lives by the laws of his being, no evil will touch him, even amid the destruction of matter and the ruin of worlds.
Source not found yet (more).
Related · The World's Advance-Thought and the Universal RepublicNo one who has grown a spiritual state of consciousness ever commits suicide for loss of his material possessions, for he stands on a solid foundation that no material ruin can touch.
The structure of good thoughts he has builded sustains him amid the crash of matter and the wreck of w’orlds.
Source text: iapsop.comDetails
Not found yet.
The English was not found. The nearest found is an aphorism signed 'L. A. M.' in June–July 1898 (Related): the man of spiritual consciousness 'stands on a solid foundation that no material ruin can touch', and 'the structure of good thoughts he has builded sustains him amid the crash of matter and the wreck of worlds'. It shares the closing image of Tolstoy's third sentence (среди разрушения вещества и гибели миров), an echo of Addison's Cato ('The wreck of matter, and the crush of worlds'), and nothing of his first two sentences. Tolstoy's first sentence matches, with 'and' for 'or', a line of a sermon on rewards and punishments printed in Unity (Chicago), 17 August 1893: 'We are our own saviors or our own destroyers' (archive.org full-text search; read, not saved); nothing there ties it to Mallory. Issues of the journal from 1892 to early 1897, and many after, are not online.
Searched: The text layers of IAPSOP's PDFs of all 60 issues online from March 1897 to June 1906, and the saved archive.org scans of vols. II no. 1, III–VI, XIV–XVI, and XIX–XXII, for 'saviors', 'saviours', 'destroyers', 'redeemer', 'wreck of matter', 'crash of', 'laws of his being', 'nothing external', and 'can harm'; archive.org full text for 'our own saviors and', 'our own saviours and', 'we are our own saviors', 'we are our own saviours', 'own saviors and our own destroyers', 'nothing external can harm', 'no evil can touch him', and 'crash of matter and the wreck of worlds'; Jubilee vols. 40, 43 and 45.
9. Я могу послать свои мысли к разным людям; они пересекут моря и овладеют всеми землями, если только в них будет божественная сила любви и мудрости. Мои мысли суть духовные части моего я и, следовательно, могут находиться в тысячах мест сразу, в то время как мое тело во всякий данный момент может находиться только в одном каком-либо месте.
9. I can send my thoughts to different people; they will cross the seas and take possession of all lands, if only there is in them the divine power of love and wisdom. My thoughts are spiritual parts of my self and can therefore be in thousands of places at once, while my body at any given moment can be in only one place.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsI can send out my thoughts to all peoples; they can cross all oceans and dominate all continents, if they are backed by the Divine Energy of Love and Wisdom.
My thoughts are the spiritual part of me, and therefore can be in ten thousand places at once, while my body can only be in once place at a time.
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. XIV, no. 11, December 1901, p. 165, one of a run of paragraphs signed 'Lucy A. Mallory' at their end.
Close, sentence by sentence. 'To all peoples' becomes 'to various people' (к разным людям), 'dominate all continents' becomes 'take possession of all lands' (овладеют всеми землями), 'ten thousand places' becomes 'thousands of places', and 'the spiritual part of me' becomes 'spiritual parts of my self' (духовные части моего я). Tolstoy stops before 'I am a God only through my spiritual being.' 'In once place' is the journal's misprint for 'in one place', read the same way by both scans (archive.org's scan of vol. XIV, saved, has it too). Mallory's two sentences are printed here; the reviewer may keep Tolstoy's version for 'all peoples' and 'ten thousand'.
5. Тщетно будете вы искать во внешнем мире ответов на вопросы, касающиеся назначения жизни. Ответы на все ваши вопросы находятся внутри вас, но лишь в зародышах. Вы должны вырастить ваши ответы хорошей жизнью. Это единственный путь к мудрости.
5. In vain will you look in the outer world for answers to the questions concerning the purpose of life. The answers to all your questions lie within you, but only in germ. You must grow your answers by a good life. This is the only path to wisdom.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedQuestions “as to the destiny of the soul” become questions “concerning the purpose of life,” “harmonious living” becomes “a good life,” and “external Nature” becomes “the outer world.”
Lucy Mallory’s own wordsIn vain will you look to external Nature for answers to your many questions as to the destiny of the soul.
The answers to all your questions exist within you, but oply in germinal form.
You must grow your answers by harmonious living. This is the only road to Wisdom.
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. XV, no. 1, March 1902, p. 4, 'Key Thoughts', headed with Lucy A. Mallory's name.
Reworded in three places. 'External Nature' becomes 'the outer world' (во внешнем мире); 'your many questions as to the destiny of the soul' becomes 'questions concerning the purpose of life' (касающиеся назначения жизни); 'harmonious living' becomes 'a good life' (хорошей жизнью). The rest is close: 'only in germinal form' is 'only in germs' (лишь в зародышах), and 'This is the only road to Wisdom' is kept. 'Oply' is the text layer's misreading of 'only'; archive.org's scan of vol. XV (saved) has the same paragraph. The next aphorism on the page has the chick in its shell, the image of 5-22.5. No printable.
1. Истине никогда не вредила насмешка, но рост истины останавливается в насмехающемся.
1. Mockery has never harmed truth, but the growth of truth stops in the mocker.
From The World's Advance-Thought and the Universal Republic · shortened by Tolstoy (more).
Lucy Mallory’s own wordsNo truth has ever been hurt by a sneer, but the growth of truth in the one who sneers has been stopped by his sneer, to his own detriment.
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. XIV, no. 10, November 1901, p. 147, the last of a run of the editor's paragraphs, signed 'Lucy A. Mallory'.
Shortened. 'No truth has ever been hurt by a sneer' becomes 'Truth was never harmed by mockery' (Истине никогда не вредила насмешка); 'the growth of truth in the one who sneers has been stopped by his sneer, to his own detriment' becomes 'the growth of truth stops in the one who mocks': 'by his sneer' and 'to his own detriment' are left out. The archive.org scan of vol. XIV (saved) has the same paragraph, and the New York Magazine of Mysteries reprinted it in May 1902 (archive.org full-text search; not saved). No printable.
3. Совершенство отдельных людей и общества никогда не достигается на все времена, ибо для каждого времени есть свое совершенство.
3. The perfection of individual people and of society is never attained for all time, for every time has its own perfection.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedTolstoy adds whose perfection is meant, “of individual people and of society,” and “but every time has its perfection” becomes a reason: “for every time has its own perfection.”
Lucy Mallory’s own wordsPerfection is nevdr reached for all time to come; but every time has its perfection.
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. XIV, no. 10, November 1901, p. 149, 'Suggestive Thoughts', a column of short sayings headed 'W. E. W.', the sixth.
Found in Mallory's journal under another contributor's initials. The sentence is one of the 'Suggestive Thoughts' headed 'W. E. W.'; Mallory's own paragraphs, signed 'L. A. M.', end just above the column. The Jubilee list of the Circle's sources says the thoughts taken from her journal are signed with her name or «Из «Передовой мысли мира»», and this one carries her name. W. E. W. was not identified, so Tolstoy's signature stands, with the correction here only. Tolstoy adds whose perfection is meant, 'of individual people and of society' (отдельных людей и общества), and turns 'but' into 'for' (ибо): 'Perfection is never reached for all time to come; but every time has its perfection' becomes 'The perfection of individual people and of society is never attained for all times, for every time has its own perfection.' 'Nevdr' is the text layer's misreading of 'never'; archive.org's scan of vol. XIV (saved) reads 'nevér'. No printable.
5. Как нельзя разбить яйца, в котором сидит цыпленок, без опасности для его жизни, так не может один человек освободить другого без опасности для его духовной жизни. Когда дух достигнет известного роста, он сам разобьет свои оковы.
5. As one cannot break an egg with a chick sitting in it without danger to its life, so one man cannot free another without danger to his spiritual life. When the spirit has reached a certain growth, it will break its fetters itself.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedMallory’s reason, that “no one knows when to break the egg shell,” becomes a simile, “As one cannot break an egg with a chick sitting in it,” and the danger “to the new life” becomes danger “to his spiritual life.”
Lucy Mallory’s own wordsNo one can break the bonds for another, for the same reason that no one knows when to break the egg shell in which the chick is gestating, without danger to the new life.
When the spirit has grown strong enough it breaks its own bonds.
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. XV, no. 2, April 1902, p. 20, 'Key Thoughts', signed 'Lucy A. Mallory' at the end of the column.
Reworded. Mallory gives a reason: no one can break the bonds for another 'for the same reason that no one knows when to break the egg shell in which the chick is gestating, without danger to the new life.' Tolstoy turns the reason into a simile and the danger into a spiritual one: 'As one cannot break the egg in which a chick sits without danger to its life, so one man cannot free another without danger to his spiritual life.' Mallory's 'no one knows when to break' becomes 'one cannot break'. 'When the spirit has grown strong enough it breaks its own bonds' becomes 'When the spirit reaches a certain growth, it will break its fetters itself' (Когда дух достигнет известного роста, он сам разобьет свои оковы). The text layer misreads the signature as 'Malloby'. The image is in the previous issue too (March 1902, p. 4: 'The incarnate spirit is the chick in the eggshell'). No printable.
6. Жизнь есть непрекращающееся чудо. Зная, что такое рост, мы знаем сокровеннейшую из тайн природы.
6. Life is an unceasing miracle. Knowing what growth is, we know the most hidden of nature’s mysteries.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsLife is a never-ceasing miracle.
When we know what growth is we will know the inmost mystery of the universe.
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. XII, no. 11, September 1899, p. 164, 'Key Thoughts', signed 'Lucy A. Mallory' at the end of the column.
Close. 'Life is a never-ceasing miracle' is word for word (непрекращающееся чудо). 'When we know what growth is we will know the inmost mystery of the universe' becomes 'Knowing what growth is, we know the most hidden of the mysteries of nature' (сокровеннейшую из тайн природы): the future becomes the present, and 'the universe' becomes 'nature'. Mallory's two sentences are printed here; the reviewer may keep Tolstoy's version for 'nature'.
5. Человечество живо начинает сознавать то, что все должны подниматься или падать вместе. Люди всё больше и больше прислушиваются к тому голосу, который не переставая говорит внутри нас.
5. Humanity is beginning to be keenly conscious that all must rise or fall together. People listen more and more to the voice that speaks unceasingly within us.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedThe “still, small voice” within becomes “the voice that speaks unceasingly within us,” so a quiet voice becomes an unceasing one, and “is heard and listened to as it never was before” becomes “People listen more and more.”
Lucy Mallory’s own wordsThe human family is coming to realize the fact very fast that all must rise or fall together.
The "still, small voice," within is heard and listened to as it never was before.
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. XIV, no. 11, December 1901, p. 170, the last paragraph of 'Each for All', an article signed 'L. A. Mallory'.
Close in the first sentence, reworded in the second. 'The human family is coming to realize the fact very fast that all must rise or fall together' becomes 'Humanity is beginning keenly to realize that all must rise or fall together' (Человечество живо начинает сознавать то, что все должны подниматься или падать вместе). In the second sentence the 'still, small voice' (the phrase of 1 Kings 19:12) becomes 'that voice which speaks unceasingly within us' (тому голосу, который не переставая говорит внутри нас), and 'is heard and listened to as it never was before' becomes 'people listen more and more' (Люди всё больше и больше прислушиваются): a quiet voice becomes an unceasing one. Tolstoy stops before Mallory's last sentence ('We may expect to see the world becoming brighter and brighter until all will have attained Love's Perfect Way'). The thought itself recurs in the journal in other words: 'We either rise or fall together' (vol. VI, 1891–92) and 'We rise or fall together, for we are all "One in Spirit"' (vol. XVI, 1903–04), both in archive.org's scans, saved. No printable, because the second sentence is changed.
4. Закон жизни в том, что невидимое производит видимое. Причина скрыта, последствия видны. Причина бесконечна, последствия конечны. Верить в невидимое — значит верить в причину всякой силы; признавать только видимое — значит быть бесполезным, неплодотворным, преходящим, смертным.
4. The law of life is that the invisible produces the visible. The cause is hidden, the effects are seen. The cause is infinite, the effects are finite. To believe in the invisible is to believe in the cause of every force; to acknowledge only the visible is to be useless, unfruitful, transient, mortal.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changed“The law of life is from the invisible to the visible” becomes “the invisible produces the visible,” the “Source” becomes “the cause,” and being “one with the Source of all power” becomes believing “in the cause of every force.”
Lucy Mallory’s own wordsThe law of life is from the invisible to the visible.
The Source is hidden, the effect is seen; the Source is Infinite, the effect is finite.
To have Faith in the invisible is to be one with the Source of all power; to acknowledge only the visible is to be unprofitable, unfruitful, transient, mortal.
Source text: iapsop.comThe World's Advance-Thought and the Universal Republic, vol. VThe Source is hidden, the effect is seen; the Source is Infinite, the effect is finite.
Source text: archive.orgDetails
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. 9, November 1904, p. 132, 'Key Thoughts', an unsigned paragraph, on a page that ends 'All articles not signed are by Lucy A. Mallory'.
Reworded in two places. 'The law of life is from the invisible to the visible' becomes 'the invisible produces the visible' (невидимое производит видимое), and Mallory's capitalized 'Source' becomes 'the cause' (причина) throughout. 'To have Faith in the invisible is to be one with the Source of all power' becomes 'To believe in the invisible means to believe in the cause of every power' (Верить в невидимое — значит верить в причину всякой силы): union with the Source becomes belief in a cause. The rest is close; 'unprofitable, unfruitful, transient, mortal' is kept (бесполезным, неплодотворным, преходящим, смертным). Tolstoy stops before 'The mind is barren that is closed to all save the physical sense.' The paragraph is unsigned; the page says 'All articles not signed are by Lucy A. Mallory'. She had printed the same paragraph in vol. V, 1890–91 (Edition, archive.org's scan, saved). No printable.
3. Каждая мысль, на которой останавливается человек, всё равно, выражает он ее или нет, непременно или вредит, или помогает его жизни.
3. Every thought a man dwells on, whether he expresses it or not, inevitably either harms his life or helps it.
Source not found yet (more).
Related · The World's Advance-Thought and the Universal RepublicMan builds up the creatures of his own imagination, which take form, and aid or hinder, build up or destroy him; for each thought is a form in its germinal state, which, by repetition, becomes an entity.
Thus we see that it is the power of our own thoughts that blesses or mars our life.
Source text: iapsop.comDetails
Not found yet.
The English was not found. The nearest found is a paragraph in the run signed 'L. A. M.' in June–July 1903 (Related): the thoughts a man builds up 'aid or hinder, build up or destroy him', and 'it is the power of our own thoughts that blesses or mars our life'. It shares Tolstoy's either-helps-or-harms and has nothing of 'whether he expresses it or not' (всё равно, выражает он ее или нет). Issues of the journal from late 1892 to early 1897, from late 1899 to early 1901, and many after are not online.
Searched: The text layers of IAPSOP's PDFs of the 60 issues online from March 1897 to June 1906, and archive.org's scans of vols. II no. 1, III–VI, XIV–XVI, and XIX–XXII (1887–1909), saved, for 'whether expressed', 'whether he/we/you express', 'expressed or not', 'expressed or unexpressed', 'spoken or unspoken', 'utter it or not', 'dwell(s) upon', 'thought on which', 'entertain', 'harbor', 'help(s) or hinder(s)', 'help or harm', 'benefit or detriment', 'blesses or mars', and 'every thought'; archive.org full text for 'whether he expresses it or not'; Jubilee vols. 37, 40, 43 and 45.
6. Беспорядочная мысль делает с нашим умом то же, что сделал бы с нашим домом беспорядочный человек, приглашенный нами пожить у нас.
6. A disorderly thought does to our mind what a disorderly man would do to our house if we invited him to stay with us.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsA disorderly thought in the mind does in our being what a disorderly person would do in our house, if we invited him or her to come in and live with us.
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. XII, no. 11, September 1899, p. 164, 'Key Thoughts', a column signed 'Lucy A. Mallory' at its end.
Close. One change: 'A disorderly thought in the mind does in our being what…' becomes 'A disorderly thought does with our mind what…' (Беспорядочная мысль делает с нашим умом то же, что…): the thought acts on 'our mind', where Mallory has it act 'in our being', and 'in the mind' is left out. 'What a disorderly person would do in our house, if we invited him or her to come in and live with us' becomes 'what a disorderly person invited by us to stay with us would do with our house' (что сделал бы с нашим домом беспорядочный человек, приглашенный нами пожить у нас). No printable, because 'in our being' becomes 'our mind'; the sense is unchanged, and a reviewer may judge the change too small to keep Tolstoy's version.
5. Каким чувствует себя в душе человек, таким, в сущности, бывает и его бог: или он добрый, любящий, справедливый, или мстительный, гневный и злобный.
5. As a man feels himself to be in his soul, so, in essence, is his God: either kind, loving, just, or vengeful, wrathful, and malicious.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsEvery man's actual God is that which he recognizes himself to be.
Thus he may see his God as kind, loving and true, …
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. XIV, no. 7, July 1901, p. 101, 'Key Thoughts', a column headed 'Lucy A. Mallory'.
Close in sense, the two sentences made one. 'Every man's actual God is that which he recognizes himself to be. Thus he may see his God as kind, loving and true, or revengeful, angry and hateful' becomes 'As a man feels himself in his soul, so, in essence, is his God: either kind, loving, just, or vengeful, wrathful, and malicious' (Каким чувствует себя в душе человек, таким, в сущности, бывает и его бог: или он добрый, любящий, справедливый, или мстительный, гневный и злобный). 'Recognizes himself to be' becomes 'feels himself in his soul', 'true' becomes 'just' (справедливый), and 'hateful' 'malicious' (злобный). The text layer breaks 'revengeful' at a line end with an unreadable character, so the second excerpt stops before it; archive.org's scan of vol. XIV (saved) reads 'revenge ful'. No printable, because words are changed inside the passage.
3. Воздержание от мяса всё больше и больше распространяется. Едва ли теперь есть сколько-нибудь значительный город, в котором не было бы от одной до дюжины и более вегетарианских столовых, где готовят пищу без мяса.
3. Abstinence from meat is spreading more and more. There is hardly a city of any size now that does not have from one to a dozen or more vegetarian restaurants, where food is prepared without meat.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changed“Vegetarianism is growing rapidly” becomes “Abstinence from meat is spreading more and more,” and Tolstoy adds what a vegetarian restaurant is: one “where food is prepared without meat.”
Lucy Mallory’s own wordsThere is hardly a city of any size in the world but has from] one to a dozen or more Vegetarian restaurants.
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. XV, no. 2, April 1902, p. 27, an unsigned paragraph among the editor's in the journal's second part, 'The Universal Republic'.
Made plain for a Russian reader. 'Vegetarianism is growing rapidly' becomes 'Abstinence from meat is spreading more and more' (Воздержание от мяса всё больше и больше распространяется); 'hardly a city of any size in the world' becomes 'hardly any city of any size' ('in the world' is left out); and Tolstoy adds what a vegetarian restaurant is: 'vegetarian dining rooms, where food is prepared without meat' (вегетарианских столовых, где готовят пищу без мяса). He leaves out the rest of the paragraph, on the moral side of vegetarianism. The text layer reads the first sentence's opening word as '`yT'EGETARiANiSM' (a drop capital V), so the excerpt begins with the second; 'from]' is its reading of 'from'. No printable.
2. Большинство людей — блудные сыновья и дочери, которые растрачивают свои жизненные силы и средства на то, что не имеет никакой цены. Они отходят всё дальше и дальше от «отчего дома», питаясь, как блудный сын, рожками; наконец, духовная бедность заставляет их вернуться к «отчему дому», и им приходится тогда, как младенцам, с самого начала изучать путь истинной жизни.
2. Most people are prodigal sons and daughters, who squander their vital powers and means on what has no value at all. They go farther and farther away from their “father’s house,” feeding, like the prodigal son, on husks; at last spiritual poverty compels them to return to their “father’s house,” and then, like infants, they have to learn the way of true life from the very beginning.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsThe world, generally, is made up of prodigal sons and daughters, for they waste their living substance and possessions upon that which availeth not.
They recede farther and farther away from "the Father's house," feeding upon husks.
At last poverty of soul compels them to. return to "the Father's house," when they must begin as spiritual Infants to learn the way of true life.
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. XIV, no. 11, December 1901, p. 166, a paragraph signed 'L. A. M.'.
Close, with words added and left out. 'The world, generally, is made up of prodigal sons and daughters' becomes 'Most people are prodigal sons and daughters' (Большинство людей — блудные сыновья и дочери); 'waste their living substance and possessions upon that which availeth not' becomes 'squander their vital forces and means on what has no value' (растрачивают свои жизненные силы и средства на то, что не имеет никакой цены). Tolstoy adds 'like the prodigal son' (как блудный сын) to 'feeding upon husks', and 'begin as spiritual Infants to learn the way of true life' becomes 'have to learn, like infants, from the very beginning, the way of true life' (как младенцам, с самого начала изучать путь истинной жизни): 'spiritual' is left out and 'from the very beginning' added. 'Compels them to. return' is the text layer's reading; archive.org's scan of vol. XIV (saved) reads 'compels them to, return'. No printable, because of the words added and left out inside the passage.
Translation note. «Рожки», carob pods, are the “husks” the prodigal son longed to eat (Luke 15:16).
1. Живи не так, чтобы другие думали о тебе известным образом, а чтобы ты сам думал о себе хорошо.
1. Live not so that others think of you in a certain way, but so that you yourself think well of yourself.
Source not found yet (more).
Not found yet.
The English was not found. The nearest found is a line of the Key Thoughts of December 1901 (vol. XIV, no. 11, p. 164), 'As long as you think evil of yourself you cannot think good of your neighbors', and an unsigned piece of 1890–91 headed 'Slaves to Opinion', on those who act in fear of what others may say (vol. V, archive.org's scan, whose columns are interleaved); neither is Tolstoy's thought, to live so that one thinks well of oneself rather than so that others think of one in a certain way. Issues of the journal from late 1892 to early 1897, from late 1899 to early 1901, and many after are not online.
Searched: The text layers of IAPSOP's PDFs of the 60 issues online from March 1897 to June 1906, and archive.org's scans of vols. II no. 1, III–VI, XIV–XVI, and XIX–XXII (1887–1909), saved, for 'think well of', 'think good of', 'think highly of', 'what others think', 'what others may think', 'others may say', 'opinion of others', 'good opinion', 'your own opinion', 'self-respect', 'approval', 'live so that', 'so live that', 'live not for', and 'do not live'; Jubilee vols. 37, 40, 43 and 45.
4. Народы земли трепещут и содрогаются. Всюду чувствуется какая-то работа сил, как бы подготовляющая землетрясение. Никогда еще человек не имел за собой такой огромной ответственности. Каждый момент приносит с собой всё более и более важные заботы. Чувствуется, что что-то великое должно совершиться. Но пред явлением Христа мир ждал великих событий и, однако, не принял его, когда он пришел. Так и теперь мир может испытывать муки родов пред его новым пришествием и всё не понимать того, что происходит.
4. The nations of the earth tremble and shudder. Everywhere one feels some working of forces, as though preparing an earthquake. Never before has man borne so enormous a responsibility. Each moment brings with it more and more weighty cares. One feels that something great must come to pass. But before the appearance of Christ the world was awaiting great events, and yet it did not receive him when he came. So now too the world may be undergoing the pangs of birth before his new coming and still not understand what is happening.
Source not found yet (more).
Tolstoy’s own version · Закон насилия и закон любвиНароды земли трепещут и содрогаются.
Никогда еще человек не имел за собою такой огромной ответственности.
Так и теперь мир может испытывать муки родов перед его новым пришествием и всё не понимать того, что происходит.
Source text: tolstoy.ruDetails
Not found yet.
The English was not found. Tolstoy printed the same Russian again in 1908, as an epigraph to ch. IV of «Закон насилия и закон любви», signed «Люси Малори» (Tolstoy's own version), word for word but for «за собою», «с собою» and «перед» where the Circle has «за собой», «с собой» and «пред». The nearest found in the journal are unsigned lines that earthquakes, cyclones, and floods are the 'birth-pangs of the New Day' (vol. IV, 1889–90) and 'manifestations of diseased conditions in the world' (Key Thoughts, September 1899), and L. Emerick's 'birth throes of the New Order' ('A New Order of Things', December 1901); none has the nations trembling, the world's waiting before Christ, or his new coming. Issues from late 1892 to early 1897, from late 1899 to early 1901, and many after are not online.
Searched: The text layers of IAPSOP's PDFs of the 60 issues online from March 1897 to June 1906, and archive.org's scans of vols. II no. 1, III–VI, XIV–XVI, and XIX–XXII (1887–1909), saved, for 'trembl', 'quak', 'earthquake', 'seismic', 'birth-pangs', 'birth throes', 'travail', 'second coming', 'second advent', 'new advent', 'received him not', 'before the coming of Christ', 'never before', 'great responsibility', 'something great', and 'great events'; archive.org full text for 'nations of the earth are trembling' (it finds only English versions of Tolstoy's 1908 article, not opened) and 'never before has man had'; Jubilee vols. 37, 40, 43 and 45.
4. У церкви, у государства, у общества имеются известные типичные формы, в которые отливается мысль молодежи. И когда приходит время, в которое должны бы были проявиться особенности нового поколения, оказывается, что мысль его уже окостенела в этих формах и не может принять в себя ничего нового.
4. The church, the state, and society have certain typical molds into which the thought of the young is cast. And when the time comes at which the distinctive traits of the new generation ought to have shown themselves, it turns out that its thought has already ossified in these molds and can take in nothing new.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedMallory’s individual becomes a generation: the moment “the individuality asserts” itself becomes the time when “the distinctive traits of the new generation ought to have shown themselves,” and its thought has already ossified “in these molds.”
Lucy Mallory’s own wordsChurch, State and Society have their specified moulds, into which the minds of the young are run, and when the individuality asserts itsself the mind has become ossified and cannot take in anything new.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XII, no. 12, October 1899, p. 186, among the editor's paragraphs signed 'L. A. M.'.
One sentence made two, and changed in its middle. 'Church, State and Society have their specified moulds, into which the minds of the young are run' is close ('certain typical forms, into which the thought of the young is cast'). 'when the individuality asserts itself' becomes 'when the time comes in which the particular traits of the new generation ought to show themselves' (когда приходит время, в которое должны бы были проявиться особенности нового поколения): Mallory's individual becomes a generation. 'the mind has become ossified and cannot take in anything new' becomes 'its thought has already ossified in these forms and cannot take in anything new', with 'in these forms' added. The signature 'L. A. M.' is Mallory's. The scan reads 'itsself'. Found in the text layer of IAPSOP's PDF of the issue (saved). No printable, for the change in the middle.
4. Привязаться к известной идее это почти то же, что привязаться к столбу, врытому в землю. Мера свободы, которой будет пользоваться человек, всецело будет зависить от длины его привязи, и наибольшей свободой будет пользоваться тот, кто привяжется к идее блага для всех.
4. To tie oneself to a certain idea is almost the same as tying oneself to a post set in the ground. The measure of freedom a man will enjoy will depend wholly on the length of his tether, and the greatest freedom will be enjoyed by him who ties himself to the idea of the good of all.
From Key Thoughts, in The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsAttaching one's self to an idea is like attaching one's self to a stake in the ground. The measure of liberty will be limited to the length of the thought-rope. The idea that includes the good of all will give one the largest freedom.
… of endeavor.--Lucy A. Malloby.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. Key Thoughts, in The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, no. 6, May–June 1901, p. 84, the column 'Key Thoughts', signed at its end '--Lucy A. Malloby' (a misprint for Mallory).
Close to Mallory's three sentences, with two words added and one image plainer. Tolstoy adds 'almost' ('is almost the same as tying oneself to a post dug into the ground', почти то же) and 'wholly' (всецело будет зависеть), and Mallory's 'thought-rope' becomes 'his tether' (его привязи), so the rope is no longer made of thought. 'The measure of liberty will be limited to the length of the thought-rope' becomes 'The measure of freedom a man will enjoy will depend wholly on the length of his tether'; 'The idea that includes the good of all will give one the largest freedom' becomes 'and the greatest freedom will be enjoyed by the one who ties himself to the idea of the good of all'. The column, a run of unsigned aphorisms, ends '--Lucy A. Malloby', so Tolstoy's signature stands. No printable, for 'almost' and 'wholly' and the lost 'thought-rope'.
5. То, что вы делаете другим, вы делаете себе. Вот почему всякое дело милосердия заставляет вас чувствовать в себе доброту, а дело жестокости — злобу.
5. What you do to others, you do to yourself. That is why every deed of mercy makes you feel kindness within you, and a deed of cruelty, malice.
From Key Thoughts, in The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsWhat you do to others you do to yourself. This is why a kindly act makes you feel good, and a cruel act makes you feel hateful.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. Key Thoughts, in The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, no. 7, July 1901, p. 101, the column 'Key Thoughts', headed 'Lucy A. Mallory'.
Close, with one shift of sense. 'What you do to others you do to yourself' is kept. 'This is why a kindly act makes you feel good, and a cruel act makes you feel hateful' becomes 'That is why every deed of mercy makes you feel goodness in yourself, and a deed of cruelty, malice' (всякое дело милосердия заставляет вас чувствовать в себе доброту, а дело жестокости — злобу): Mallory's 'feel good' (be glad) is read as feeling goodness within, to pair with 'hateful', and 'kindly' becomes 'of mercy'. The column is the one April's 4-20.3 and June's 6-15.5 came from; 8-13.1 is a few paragraphs below. No printable, for the reading of 'feel good'.
3. Настаивать на применении древних и устарелых законов, находящихся в наших уставах, всё равно, что заставлять людей нашего времени жить в домах и пользоваться орудиями наших предков, живших за несколько поколений до нас.
3. To insist on applying the ancient and outworn laws that stand in our statutes is the same as making the people of our time live in the houses and use the tools of our ancestors, who lived several generations before us.
Source not found yet (more).
Not found yet.
Not found. The thought, that enforcing the old and outworn laws in our statutes is like making people of today live in the houses and use the tools of their ancestors of several generations back, is in the manner of the journal's editorial paragraphs; the issues of 1892–1897 (vols. VII–X), 1900 (vol. XIII), and 1905 (vols. XVII–XVIII) are not online, and several numbers of the years searched are missing from IAPSOP's run.
Searched: For the text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: 'statute book(s)', 'obsolete', 'antiquated', 'outgrown', 'old laws', laws or statutes near 'ancestors', 'forefathers', 'grandfathers' or 'generations', 'generations ago', houses, implements or tools near ancestors; every saved source text for the same.
1. Человек, который ищет счастия во внешнем благополучии, строит свой дом на песке; прочное счастие может дать лишь согласие внутренней жизни с волею бога.
1. The man who seeks happiness in outward prosperity builds his house upon the sand; lasting happiness can be given only by the accord of the inner life with the will of God.
Source not found yet (more).
Not found yet.
Not found. The thought joins the Gospel image of the house built on sand (Matthew 7:26) to the harmony of the inner life with the will of God; neither half was found in the journal's surviving issues.
Searched: For the text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: 'upon the sand', 'on the sand', 'build(s) on sand', 'sandy foundation', happiness near sand, 'external' or 'outward' near happiness, 'permanent', 'lasting' or 'abiding' happiness near 'will of God' or 'Divine Will', and every occurrence of 'will of God'.
1. Когда истина представляется ее врагам в неопровержимой форме, тогда они пускают в ход последнее средство, имеющееся в их распоряжении: это — очернение людей, выражающих истину. Но, закидывая грязью людей, выражающих истину, они лишь покрывают землей семя истины, и оно вырастает тем быстрее.
1. When truth presents itself to its enemies in an irrefutable form, they bring into play the last means at their disposal: the blackening of the people who express the truth. But in throwing mud at the people who express the truth, they only cover the seed of truth with earth, and it springs up all the faster.
From Key Thoughts, in The World's Advance-Thought and the Universal Republic · close to the original (more).
Lucy Mallory’s own wordsWhen truths that are unanswerable are presented to their opposers, they employ the last weapon in their arsenal--the revilement of the man or woman who speaks those truths. But this heaping of dirt upon the truth-teller is putting the soil on the seed of truth, and it will grow the more readily.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. Key Thoughts, in The World's Advance-Thought and the Universal Republic (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, no. 7, July 1901, p. 101, the column 'Key Thoughts', headed 'Lucy A. Mallory'.
Close, in the same column as 8-3.5. 'When truths that are unanswerable are presented to their opposers' becomes 'When truth is presented to its enemies in irrefutable form'; 'the last weapon in their arsenal' becomes 'the last means at their disposal'; 'the revilement of the man or woman who speaks those truths' becomes 'blackening the people who express the truth' (очернение людей, выражающих истину); 'this heaping of dirt upon the truth-teller is putting the soil on the seed of truth' becomes 'throwing mud at the people who express the truth, they only cover the seed of truth with earth', where 'only' (лишь) is Tolstoy's; 'it will grow the more readily' becomes 'it grows the faster'. The sense is kept throughout, so Mallory's two sentences are offered as the printable.
3. Ложная наука и ложная религия выражают свои догматы всегда высокопарным языком, который непосвящённым кажется чем-то таинственным, важным и привлекательным. Рассуждения ученых людей часто бывают столь же мало понятны не только для других, но и для них самих, как речи профессиональных учителей веры. Педант ученый, пользуясь латинскими терминами и вычурными словами, часто делает из самого простого нечто столь же непонятное, как и латинские молитвы патеров для их неграмотных прихожан. Таинственность не есть признак мудрости. Чем мудрее человек, тем проще тот язык, которым он выражает свои мысли.
3. False science and false religion always express their dogmas in high-flown language, which seems to the uninitiated something mysterious, important, and attractive. The reasonings of learned men are often as little intelligible, not only to others but to themselves, as the discourses of professional teachers of faith. The learned pedant, using Latin terms and fancy words, often makes of the simplest thing something as unintelligible as the Latin prayers of the priests are to their illiterate parishioners. Mysteriousness is not a sign of wisdom. The wiser a man is, the simpler the language in which he expresses his thoughts.
Source not found yet (more).
Not found yet.
Not found. The thought, that false science and false religion both clothe their dogmas in grand words, the pedant's Latin terms like the priest's Latin prayers, and that the wiser a man is the simpler his language, may be another writer's words reprinted in the journal, as several of her entries are; nothing in the surviving issues matches it.
Searched: For the text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: every occurrence of 'Latin'; 'pedant', 'jargon', 'high-sounding', 'big words', 'uninitiated', 'unlearned', 'illiterate', 'mystery is not', 'mysteriousness', 'mystifi-', 'simple(r) language', 'wiser the man', and false science near religion.
2. Большинство людей хочет знать бога и не хочет знать самих себя. Но пусть они признают и возрастят добро внутри себя, и они узнают тогда бога, ибо нет иного пути к его познанию.
2. Most people want to know God and do not want to know themselves. But let them acknowledge and nurture the good within themselves, and then they will know God, for there is no other way to the knowledge of him.
Source not found yet (more).
Not found yet.
Not found. August 27's other Mallory entry (8-27.3) is in the August–September 1898 number; this one is in none of the surviving issues of 1897–1899 or later.
Searched: For the text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: every occurrence of 'know God'; 'to know God', 'know Him', 'know themselves', knowing oneself near God, 'good within', and 'no other way' or 'only way' near God.
3. Когда человек спрашивает природу о том, что такое он, — он не получает ответа, ибо только он сам есть ответ на этот вопрос; он должен познать самого себя.
3. When man asks nature what he is, he receives no answer, for only he himself is the answer to this question; he must know himself.
From The Universal Republic · close to the original (more).
Lucy Mallory’s own wordsWhen man interrogates Nature as to what he is, he receives no reply, for man is his own answer; he must seek to know himself.
The sculptor's talent is in himself, not in the stone external to him; the marble but expresses it. --L. A. M.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. The Universal Republic (the editor's part of The World's Advance-Thought, ed. Lucy A. Mallory, Portland, Oregon), vol. XII, no. 1, August–September 1898, Among the editor's paragraphs, after the note on the International Congress of Spiritualists in London (June 1898); signed '--L. A. M.'.
Close to the first sentence of a paragraph signed 'L. A. M.'; Tolstoy leaves out the second, on the sculptor and the marble. 'for man is his own answer' becomes 'for only he himself is the answer to this question' (ибо только он сам есть ответ на этот вопрос); 'he must seek to know himself' becomes 'he must know himself' (он должен познать самого себя), where познать, to come to know, carries the seeking. The issue was not saved before; its text is the PDF's text layer, as for the other issues. Mallory's sentence is offered as the printable; if 'only' or the lost 'seek to' is held to be a change, Tolstoy's version stands.
6. Для огромного большинства их внутренний мир есть как бы океан, настолько обширный, что они не решаются исследовать его; но рано или поздно им придется войти в него и искать в нем того небесного пристанища, которого они тщетно искали во внешнем мире.
6. For the vast majority, their inner world is like an ocean so wide that they do not dare to explore it; but sooner or later they will have to enter it and seek in it that heavenly haven which they sought in vain in the outer world.
Source not found yet (more).
Not found yet.
Not found. The image of the inner world as an ocean too wide to explore, where sooner or later one must seek the heavenly haven sought in vain in the outer world, was not found in the surviving issues.
Searched: For the text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: 'ocean' near 'inner' or 'within', 'inner world', 'inner life', 'vast ocean', 'great ocean', 'dare not', 'explore', 'haven', 'harbor', 'sought in vain', and 'in vain' near outer or external.
3. Наши газеты с их описаниями преступлений и всякого рода ужасов являются как бы дополнением к завтракам из мяса. Есть ли что удивительного в том, что, подвергнув тлетворному влиянию того и другого свою душу и тело, люди оказываются потом склонными к ссорам, войнам и самоубийствам? Разве не странно бы было видеть их счастливыми после такого начинания дня? Расслабляющее влияние их духовной и телесной пищи неизбежно должно довести их до состояния постоянного беспокойства, мучения и отчаяния.
3. Our newspapers, with their descriptions of crimes and horrors of every kind, are a sort of supplement to breakfasts of meat. Is there anything surprising in the fact that people who have subjected their souls and bodies to the pernicious influence of the one and the other are afterward found to be inclined to quarrels, wars, and suicides? Would it not be strange to see them happy after such a beginning of the day? The enervating influence of their spiritual and bodily food must inevitably bring them to a state of constant unrest, torment, and despair.
Source not found yet (more).
Not found yet.
Not found. The thought joins two subjects the journal returns to, flesh-eating and the newspapers' accounts of crime as harmful suggestion (an unsigned paragraph of January 1905 quotes President Hopkins on 'criminal suggestion' in the press; one of January 1909 calls newspapers 'filled with crimes, suicides, murders' a detriment and speaks of 'thought food'), but no paragraph found likens the newspapers to a breakfast of meat. Many numbers of 1892–1897, 1900, and 1905 are not online.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXII, 1897–1909: every issue IAPSOP holds for those years, as August's tracer gathered them) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: 'breakfast' with flesh, meat, or beef; 'newspaper(s)' near crime(s), horror(s), murder(s), or suicide(s); 'morning paper(s)'; 'begin(ning) the day'; 'quarrel' near war or suicide; 'morning meal'; 'mental (and/or) spiritual food'. Also Tolstoy's Thoughts of Wise Men (Jubilee vol. 40), For Every Day (vol. 43), and The Path of Life (vol. 45) for another version of the thought.
4. Человек, живущий для тела, может заблудиться в запутанных лабиринтах созерцательной или чувственной жизни, но душа всегда безошибочно знает истину.
4. A man who lives for the body may lose his way in the tangled labyrinths of the contemplative or the sensual life, but the soul always unerringly knows the truth.
Source not found yet (more).
Not found yet.
Not found. The journal's paragraphs speak often of the 'labyrinths' and 'mazes' into which the material senses lead (December 1891: 'the labyrinths of confusion and illusion into which his material senses ever lead him'; August 1908: 'our desires for the sense life lead us first through a labyrinth of suffering'), but none found says that the soul always knows the truth. Many numbers of 1892–1897, 1900, and 1905 are not online.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXII, 1897–1909: every issue IAPSOP holds for those years, as August's tracer gathered them) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII: 'labyrinth(s)', 'maze(s)', 'intricate', 'unerring(ly)', 'speculative', 'contemplative', 'sensuous' and 'sensual' near 'speculative', 'the soul always/ever knows', 'knows the truth', 'lives for the body'. Also Jubilee vols. 40, 41, 43 and 45 for another version.
5. В духовной пище нет недостатка; недостает лишь способности вбирать ее в себя. Не по недостатку воздуха не может дышать умирающий человек, а по недостатку способности усваивать его. Все элементы — физические, умственные и духовные, которые были или когда-либо будут в мире, — находятся в нем и теперь. Дело мудрости понять, как овладеть ими.
5. There is no lack of spiritual food; all that is lacking is the capacity to take it in. It is not for lack of air that a dying man cannot breathe, but for lack of the capacity to assimilate it. All the elements — physical, mental, and spiritual — that have been or ever will be in the world are in it now as well. The work of wisdom is to understand how to master them.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedMallory’s “spiritual power,” which “surrounds us on every hand” and must be breathed in, becomes “spiritual food,” so the thought that opens on breath opens on food, and “a lack of capacity to inspire it” becomes the capacity “to take it in”; “to know how to employ and use them” becomes “to understand how to master them.”
Lucy Mallory’s own wordsThere is no lack of spiritual power; it surrounds us on every hand; but there is a lack of capacity to inspire it.
It is not for lack of air that the dying man cannot breathe, but for his lack of capacity to . assimilate it.
All the elements--physical, mental and spiritual--that have been or ever will be in the universe are in it now.
It is merely a question of wisdom to know how to employ and use them.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XIV, New Series, no. 11, December 1901, The column 'Key Thoughts' (pp. 164–165), its last paragraph, signed '--Lucy A, Mallory'.
Mallory's own, signed by her. Changed in its first words: her 'spiritual power' becomes 'spiritual food' (В духовной пище нет недостатка), and her clause 'it surrounds us on every hand' is left out, so the thought that opens on breath now opens on food; 'a lack of capacity to inspire it' (to breathe it in) becomes 'only the capacity to take it in is lacking' (недостает лишь способности вбирать ее в себя). The dying man who lacks the capacity to assimilate air is kept. 'In the universe' becomes 'in the world' (в мире), and 'It is merely a question of wisdom to know how to employ and use them' becomes 'The work of wisdom is to understand how to master them' (Дело мудрости понять, как овладеть ими). No printable.
1. Усвоить истину — дело нелегкое для людей, исполненных заблуждений, ибо вредные влияния разного рода с чрезвычайной силой стремятся сохранить над ними свою власть. И потому надо с особенной настойчивостью отыскивать истину и держаться ее.
1. To assimilate the truth is no easy matter for people full of errors, for harmful influences of every kind strive with extraordinary force to keep their power over them. And so one must seek out the truth with particular persistence and hold to it.
Source not found yet (more).
Not found yet.
Not found. The thought (truth is hard to take in for those full of error, because harmful influences of every kind strive to keep their hold on them, so truth must be sought and held with particular persistence) is in the journal's manner, but no paragraph found carries it; many numbers of 1892–1897, 1900, and 1903–1907 are not online. Whether the words are Mallory's or another writer's she reprinted cannot be said.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII (to 1909), by phrase and by 450-character windows scored on groups of keywords: 'truth' near 'error(s)', 'delusion', or 'falsehood' and near 'influence(s)', 'forces', or 'spirits'; 'retain', 'maintain', or 'keep' with 'hold', 'grip', 'sway', 'control', or 'power over'; 'persist', 'persever', 'tenacity', 'steadfast', or 'earnest' near 'truth'; 'assimilate', 'receive', 'accept', or 'absorb' with 'truth'; 'not easy', 'difficult', or 'hard' with 'truth'; 'cling', 'adhere', or 'hold fast'. Also Tolstoy's Thoughts of Wise Men (Jubilee vol. 40), For Every Day (vol. 43), and The Path of Life (vol. 45) for another version of the thought.
5. С нашими высшими чувствами бывает то же, что бывает со всеми вообще нашими способностями. Если мы не упражняем их, мы перестаем замечать, что мы ими обладаем. Люди, никогда не упражняющие своих способностей, становятся нечувствительными к их существованию.
5. The same thing happens with our higher feelings as happens with all our faculties in general. If we do not exercise them, we stop noticing that we possess them. People who never exercise their faculties become insensible to their existence.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedMallory’s “spiritual senses” become “our higher feelings,” and “their spiritual faculties” become “their faculties,” so her “spiritual” is gone from both sentences and the last speaks of every faculty; “we do not realize that we possess them” becomes “we stop noticing that we possess them.”
Lucy Mallory’s own wordsIt is with the spiritual senses as it is with our other faculties--if we do not exercise them, we do not realize that we possess them.
Those who never exercise their spiritual faculties become insensible to their existence.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 2, April 1902, p. 20, the column 'Key Thoughts', signed at its end '--Lucy A. Malloby' (a misprint of Mallory).
Mallory's own, in her column. Changed: 'the spiritual senses' become 'our higher senses' (С нашими высшими чувствами), 'our other faculties' become 'all our faculties in general' (со всеми вообще нашими способностями), 'we do not realize that we possess them' becomes 'we cease to notice that we possess them' (мы перестаем замечать, что мы ими обладаем), and 'their spiritual faculties' become 'their faculties' (своих способностей), so the last sentence speaks of every faculty. Mallory's 'spiritual' is gone from both sentences. No printable.
4. Бог — не идол, которому нужно молиться и льстить; бог — идеал, который должен воплощать человек в своей повседневной жизни.
4. God is not an idol to be prayed to and flattered; God is an ideal that man must embody in his everyday life.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changedMallory’s God is not an idol “to be praised and flattered”; Tolstoy’s is not one “to be prayed to and flattered,” so praise becomes prayer; the ideal “to be made real in the daily life of the individual” becomes one “that man must embody in his everyday life.”
Lucy Mallory’s own wordsGod is not an idol to be praised and flattered, but an Ideal to be made real in the daily life of the individual.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 1, March 1902, p. 4, the column 'Key Thoughts', headed 'Lucy A. Mallory', the second paragraph.
Mallory's own, in her column. One word changed: her God is not an idol 'to be praised and flattered'; Tolstoy's is not an idol 'to be prayed to and flattered' (которому нужно молиться и льстить). He repeats 'God' at the head of the second clause (бог — идеал), and 'an Ideal to be made real in the daily life of the individual' becomes 'an ideal which a person must embody in his daily life' (который должен воплощать человек в своей повседневной жизни). The whole thought is in italics in the Jubilee text; Mallory prints it in roman. The same column holds October 13's thought. No printable, for 'praised'.
Translation note. The Russian italic is broken only at the dashes, commas, and semicolon; it is set here as one span.
3. Общество говорит человеку: «Думай, как думаем мы; верь, как верим мы; ешь и пей, как мы едим и пьем; одевайся, как мы одеваемся, — или будь проклят». Если же кто не подчинится ему, то оно превратит жизнь его в ад своими насмешками, сплетнями, ругательствами, бойкотом и остракизмом. Но мужайся.
3. Society says to a man: “Think as we think; believe as we believe; eat and drink as we eat and drink; dress as we dress — or be cursed.” And if anyone does not submit to it, it will turn his life into a hell with its mockery, gossip, abuse, boycott, and ostracism. But take courage.
Source not found yet (more).
Tolstoy’s own version · Путь жизниОбщество говорит человеку: «думай, как думаем мы; верь, как верим мы; ешь и пей, как мы едим и пьем; одевайся, как мы одеваемся».
Если же кто не поддается этим требованиям, общество замучает его своими насмешками, сплетнями, ругательствами.
Source text: tolstoy.ruDetails
Not found yet.
Not found. Tolstoy used the thought twice more and signed it 'After Lucy Mallory' both times: in For Every Day (Jubilee vol. 43, 14 May, no. 4, «По Люси Маллори») and in The Path of Life (Tolstoy's version), where 'or be damned', the boycott and ostracism, and 'But take courage' are gone and a close is added: it is hard not to submit, yet submit, and you are no longer free but a slave. The journal's nearest places are other texts: Mallory's 'Believe (me), or be damned!' is the edict of selfishness (September 1897), her account of a vegetarian convert worn down by 'the ridicule, the ostracism and the condemnation of the community' (May–June 1899), and a paragraph of late 1908 or 1909 on people who 'think, act, eat, dress, etc., at the behest of the has-been' in subservience to 'Dame Custom and Dame Grundy', later than the Circle. Many numbers of 1892–1897, 1900, and 1903–1907 are not online. Whether the words are Mallory's or another writer's she reprinted cannot be said.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII (to 1909), by phrase and by 450-character windows scored on groups of keywords: 'think as we think', 'believe as we believe', 'eat as we', 'dress as we dress', 'as we eat', 'as we dress', 'be damned', 'society says', 'the world says', 'public opinion says', 'Grundy', 'ostracism' or 'ostracise', 'boycott', 'gossip' near 'hell', and windows joining ridicule, gossip, abuse, boycott or ostracism, society, hell, and courage. archive.org full-text search for 'believe as we believe' with 'dress as we dress', 'think as we think' with 'or be damned', and 'eat and drink as we eat and drink' finds only English translations of Tolstoy's Path of Life (1919) and books quoting them, which were not opened. Tolstoy's For Every Day (vol. 43) and The Path of Life (vol. 45).
3. Сила — в обоюдной любви, слабость — во взаимном соперничестве. Соединяясь в любви — мы держимся; разделяясь в раздоре — мы падаем.
3. Strength is involved in loving each other; weakness, in antagonizing each other. United, in Love, we stand; divided, in discord, we fall.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Tolstoy’s version, in EnglishStrength lies in reciprocal love, weakness in mutual rivalry. United in love, we stand; divided in discord, we fall.
Lucy Mallory’s own wordsStrength is involved in loving each other; weakness, in antagonizing each other. United, in Love, we stand; divided, in discord, we fall.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XV, New Series, no. 1, March 1902, p. 4, the column 'Key Thoughts', headed 'Lucy A. Mallory'.
Mallory's own, in the column that holds October 7's thought; her second sentence turns the motto 'United we stand, divided we fall'. Faithful, clause by clause: 'in antagonizing each other' becomes 'in mutual rivalry' (во взаимном соперничестве), and 'we stand' becomes 'we hold' (мы держимся). Mallory's own words are printed.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
3. Когда кто-либо привязывается к одной какой-нибудь, хотя бы и верной, идее, то он в сущности попадает в то же положение, в каком находился бы человек, привязавший себя к столбу, для того, чтобы не заблудиться. То, что может быть желанной истиной на известной ступени духовного роста, может быть помехой к этому росту и заблуждением на другой, более высокой ступени.
3. When anyone becomes attached to some single idea, even a true one, he is in fact in the same position as a man who had tied himself to a post so as not to lose his way. What may be a welcome truth at a certain stage of spiritual growth may be a hindrance to that growth, and an error, at another, higher stage.
Source not found yet (more).
Related · The World's Advance-Thought and the Universal RepublicAttaching one's self to an idea is like attaching one's self to a stake in the ground.
The measure of liberty will be limited to the length of the thought-rope.
Source text: iapsop.comTolstoy’s own version · Путь жизниКогда человек для того, чтобы не ошибиться в законе жизни не решается отступить от раз признанной им веры, то с ним случается то же, что случилось бы с человеком, который для того, чтобы не заблудиться, привязал бы себя к столбу веревкой.
Source text: tolstoy.ruDetails
Not found yet.
Not found. The image is Mallory's: a Key Thought of May–June 1901 (Related) likens attaching oneself to an idea to attaching oneself to a stake in the ground, and goes on to the length of the 'thought-rope' and the freedom of an idea 'that includes the good of all'. Tolstoy translated that aphorism closely for August 1 (vol. 41: «Привязаться к известной идее это почти то же, что привязаться к столбу, врытому в землю»). October 17's thought is another text: the idea is 'one, even a true one', the post is tied to 'so as not to lose one's way', and its second sentence, that a desired truth at one stage of spiritual growth may be a hindrance and an error at a higher one, was not found in the journal. The Path of Life keeps the first sentence in a third form, signed «Люси Малори» (Tolstoy's version). Many numbers of 1892–1897, 1900, and 1903–1907 are not online.
Searched: The text layers of IAPSOP's PDFs of 108 issues of The World's Advance-Thought (vols. III–VI, 1888–1892, and XI–XXI, March 1897 to December 1907: every issue IAPSOP holds for those years) and the saved archive.org scans of vols. II–VI, XIV–XVI and XIX–XXII (to 1909), by phrase and by 450-character windows scored on groups of keywords: 'post', 'stake', 'pillar', 'pole', or 'anchor' near 'idea', 'truth', 'belief', 'creed', or 'doctrine'; 'tie(d)', 'tether(ed)', 'bind', or 'chain' with 'himself' or 'oneself'; 'getting lost', 'lose his way', 'go astray', 'get lost'; 'one idea', 'single idea', 'one truth' near 'cling', 'attach', or 'hold'; 'truth' near 'stage', 'plane', or 'step' of growth or development and 'hindrance', 'obstacle', 'obstruction', 'impediment', or 'error'. archive.org full-text search for 'tied himself to a post' and 'himself to a post to keep from'. Tolstoy's For Every Day (vol. 43) and The Path of Life (vol. 45).
5. Наши тревоги зависят преимущественно от того, что мы стараемся исправлять других, забывая о своем собственном исправлении.
5. Much of our worrying comes from trying to set other people right, and neglecting our own wants in this direction.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Tolstoy’s version, in EnglishOur anxieties come chiefly from our trying to correct others while forgetting about our own correction.
Lucy Mallory’s own wordsMuch of our worrying comes from trying to set other people right, and neglecting our own wants in this direction.
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 (ed. Lucy A. Mallory, Portland, Oregon), vol. XII, no. 8, May–June 1899, p. 118, the last of the editor's paragraphs on the page, signed 'L. A. M.', after the paragraph on the true Republic.
Mallory's own, signed with her initials. Faithful in sense: 'Much of our worrying' becomes 'our worries ... chiefly' (Наши тревоги зависят преимущественно), 'set other people right' becomes 'correct others' (исправлять других), and 'neglecting our own wants in this direction' becomes 'forgetting our own correction' (забывая о своем собственном исправлении), which says what Mallory's 'wants in this direction' are. She returned to the thought in April–May 1907 ('The worry of individuals is all concentrated on the dishonesty, untruthfulness, greed, lust, etc., of others'), further from Tolstoy's words. The text is from the IAPSOP scan; this volume (1897–1899) is not on archive.org. Mallory's own words are printed.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
3. Тысячи внешних голосов зовут нас куда-то в сторону, но только один внутренний, слабый голос совести может быть нашим надежным руководителем.
3. A thousand voices from without call us aside; only one faint inner voice, the voice of conscience, can be our sure guide.
Probably from "Key Thoughts" aphorism, The World's Advance-Thought · reworded by Tolstoy (more).
Not in Leo Tolstoy as EditorThe thought is Lucy Mallory’s, but her exact aphorism was not found in the issues of her journal searched.
Lucy Mallory’s own wordsWe will never find the Way, the Truth and the Life by asking of the Babel of external voices.
The Infallible Guide is within the …
Source text: archive.orgDetails
A likely source, not certain. "Key Thoughts" aphorism, The World's Advance-Thought (Portland, Oregon), vol. XVI, no. 3 (New Series), January 1904, Issue of January 1904, aphorism signed Lucy A. Mallory (archive.org IAPSOP scan, vol. 16, 1903-1904, partial).
Same thought, not the same words: Mallory sets the 'Babel of external voices' against the 'Infallible Guide' within; Tolstoy's text has 'thousands' of voices, names the inner guide as conscience, and calls its voice weak. The Jubilee commentary lists the journal (1894-1904) among Tolstoy's sources; Mallory recast her aphorisms often, so the exact one may be in an issue not scanned.
Searched: archive.org IAPSOP scans of The World's Advance-Thought, vols. 2-6 (1887-1892) and 14-22 (1901-1909, most volumes partial), searched for 'thousand voices', 'voice(s) of conscience', 'still small voice', 'outer/external/outside voices', 'voices ... call', 'safe/true/only guide'; archive.org full-text search for 'thousand voices' + conscience + Mallory and for 'external voices' + Mallory; Coit's The Message of Man. Issues of 1904-1907 are only partly scanned.
3. Мы не должны бежать из этой ЖИЗНИ потому, что зло оказывается связанным с ней. Зло есть наше дело, следствие нашего незнания истинного закона. Незнание истинного закона делает нас несчастными в этой жизни, и оно будет делать нас несчастными всюду. Начнем же с того, что освободимся от нашего незнания, и наши несчастия прекратятся сами собою.
3. We must not flee from this LIFE because evil turns out to be bound up with it. Evil is our own doing, the consequence of our ignorance of the true law. Ignorance of the true law makes us unhappy in this life, and it will make us unhappy everywhere. Let us begin, then, by freeing ourselves from our ignorance, and our unhappiness will cease of itself.
From The World's Advance-Thought · close to the original (more).
Lucy Mallory’s own wordsWe should not try to run away from this …
… because we find evil connected with it.
The evil is our own making, the result of our ignorance.
Let us proceed to banish our …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought (Portland, Oregon), vol. XV, New Series, 1902: an unsigned paragraph credited to 'Eternal Progress', Vol. XV, after the no. 4 masthead (mid-1902); IAPSOP scan, partial volume.
Close to the paragraph, which reads: 'We should not try to run away from this [life] because we find evil connected with it. The evil is our own making, the result of our ignorance. This ignorance we shall take with us into the unseen realms, unless we get rid of it before we go; and the ignorance that gives us misery in this life, will give us misery elsewhere. Let us proceed to banish our ignorance, and our miseries will cease.' Tolstoy adds 'of the true law' and drops 'into the unseen realms... before we go'. The paragraph is credited in the journal to 'Eternal Progress' (Christian D. Larson's Cincinnati magazine), not signed by Mallory; Tolstoy signed it with the editor's name. The attribution is left as printed, since the case is not certain: Mallory reprinted it unsigned except for that credit.
2. Дом, в котором живет человек, может быть разрушен и уничтожен; но то жилище, которое строит для себя дух из чистых мыслей и добрых дел, не боится даже вечности, и ничто не может причинить вреда живущему в нем.
2. The house in which a man lives may be ruined and destroyed; but the dwelling that the spirit builds for itself out of pure thoughts and good deeds fears not even eternity, and nothing can harm the one who lives in it.
From Aphorism signed 'L. A. M.', The World's Advance-Thought · close to the original (more).
Lucy Mallory’s own words… spirit builds ` itself a habitation of loving thoughts and kind acts, it will endure to all ` eternity, and nothing can harm the spirit dwelling therein.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Aphorism signed 'L. A. M.', The World's Advance-Thought (Portland, Oregon), vol. XV, New Series, 1902, Vol. XV, after the no. 4 masthead (mid-1902); IAPSOP scan, partial volume.
Close, lightly changed: the full aphorism reads 'The house that the physical body lives in can be torn down and destroyed, but if the spirit builds itself a habitation of loving thoughts and kind acts, it will endure to all eternity, and nothing can harm the spirit dwelling therein. — L. A. M.' Tolstoy has 'the house in which a man lives', 'pure thoughts and good deeds' for 'loving thoughts and kind acts', and 'does not fear even eternity' for 'will endure to all eternity'.
2. Миссионеры старательно распространяют христианство в Индии. Но может ли церковное христианство дать Индии более завидный удел, чем тот, какой она имела в прошлом? Может ли оно дать ей более умственной и духовной силы, чем сколько есть у нее и сколько было со времен незапамятных? Есть ли у церковного христианства более высокое представление о вездесущем, всемогущем и всезнающем божестве, чем у последователей браминского учения? Неужели мысль о боге, который прогуливался по саду с Адамом и Евой и не слыхал того, что говорили они, потому что отошел от них на некоторое расстояние, который испугался нападения на его небесную твердыню со стороны строителей какой-то башни и ел жареных ягнят со стариками, который приходил в ярость из-за разных пустяков, и то и дело проклинал несчастных, созданных им людей за их ошибки, — может ли мысль о таком боге быть чем-либо высшим сравнительно с представлением о невидимом, всезнающем, всемогущем существе, которое проявляет свою волю всюду во вселенной? А вера в божественность Христа, в его воплощение, воскресение и искупительную жертву? Разве не есть это кощунство — впутывать высшее и величайшее существо в дела смертных? Если индусы должны верить в воплощение, то почему им не верить в воплощение Кришны или Рамы; почему они должны верить не в них, а в Христа? Однако бог, как это сказано в истинно-священном писании человечества, не имеет тела и не был рожден (Иоан. 4 гл.) и не может воплощаться. Учение о воскресении — не более как сказка: могила никогда не выдавала своих мертвецов, если они точно были мертвецами. Что же касается искупления, то учение это противоречит уже самым первобытным понятиям о справедливости.
2. Missionaries zealously spread Christianity in India. But can church Christianity give India a more enviable lot than the one she had in the past? Can it give her more intellectual and spiritual strength than she has, and has had from time immemorial? Has church Christianity a higher conception of the omnipresent, almighty and all-knowing Deity than the followers of the Brahmin teaching have? Can the thought of a God who walked in the garden with Adam and Eve and did not hear what they were saying because he had gone some distance away from them, who took fright at an assault on his heavenly stronghold by the builders of some tower, and ate roast lamb with old men, who flew into a rage over all kinds of trifles and every so often cursed the unhappy people he had created for their mistakes — can the thought of such a God be anything higher than the conception of an invisible, all-knowing, almighty being who shows his will everywhere in the universe? And belief in the divinity of Christ, in his incarnation, resurrection and atoning sacrifice? Is it not blasphemy to drag the highest and greatest being into the affairs of mortals? If the Hindus must believe in incarnation, why should they not believe in the incarnation of Krishna or Rama; why must they believe not in them but in Christ? Yet God, as is said in the truly sacred scripture of mankind, has no body, and was not born (John 4), and cannot become incarnate. The teaching of the resurrection is no more than a fairy tale: the grave has never given up its dead, if they were truly dead. As for the atonement, that teaching contradicts even the most primitive notions of justice.
From "Christianity from the Hindu's Point of View", clipped from the Arya Patrika · reworded by Tolstoy (more).
Lucy Mallory’s own wordsCHRISTIANITY FROM THE HINDU'S POINT OF VIEW.
… clip, the following from the Arya Patrika, (Lahore, India).
What higher destiny can Christianity give India than that it has had in the past? What grander intellectuality and spirituality can it bestow upon it than those which we possess and have had the high privilege of possessing from time immemorial? Has Christianity a higher conception of the all pervading, omnipotent and omniscient character of the Deity than the Arya Samaj?
Is the God who used to walk about in gardens with a pair of human beings, who could not hear what was spoken when he happened to be standing at some distance from the pair, who was afraid of being assailed in his heavenly stronghold by' the builders of a high tower, who would partake of roast lamb with old women and decrepid old men, …
… who day after dhy repented of his doings like erring mortals; is such a God superior to the formless All-knowing, Almighty Being who rules over countless worlds and whose will the universe obeys?
… his incarnation, his resurrection, and his atoning and redeeming love. What can be a greater insult to the glory and majesty of the Supreme than that one of his humblest creatures be placed on the same level with Him?
If the Hindus must believe in an incarnation, why should not they believe in Krishna or Rama, …
But God, according to the real Scriptures of mankind, is formless and unborn (Yaju, Vide 4th Chapter) and He can have no incarnation. The doctrine of resurrection is a pure myth, the grave has never given up its dead, instinct with life, nor will, unless its occupant was or is not yet really dead. With regard to the doctrine of atonement and of redemption, they are an outrage upon justice and must always be discarded by unbiased minds.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. "Christianity from the Hindu's Point of View", clipped from the Arya Patrika (Lahore, the Arya Samaj weekly), in The World's Advance-Thought (Portland, Oregon), vol. XV, New Series, no. 2, April 1902, The Arya Patrika's answer to the Rev. Dr. Weldon's proposal that the Bible be made compulsory in Indian schools.
Not Mallory's: her journal introduces it, "We clip the following from the Arya Patrika, (Lahore, India)", and prints it in quotation marks; Tolstoy signed it with the editor's name. Changed and shortened: the opening sentence about missionaries is Tolstoy's own; he adds "church" to "Christianity" twice; the Arya Samaj becomes "the followers of the Brahmin teaching"; "a pair of human beings" become Adam and Eve; the God who "day after day repented of his doings like erring mortals" becomes one who "kept cursing the unhappy people he had made for their mistakes"; the "formless" Being who "rules over countless worlds" becomes "invisible" and "shows his will everywhere in the universe"; the "insult" of placing one of God's humblest creatures on his level becomes the "blasphemy" of entangling the Supreme in the affairs of mortals; the Arya Patrika's "(Yaju, Vide 4th Chapter)", a reference to the Yajur Veda, becomes "(Иоан. 4 гл.)", John 4 (God is a Spirit, v. 24); and the atonement, "an outrage upon justice", "contradicts the most primitive notions of justice". Left out between: the Vedas and Upanishads, prayer and communion, the ancient Aryas as thinkers, the Bible's moral precepts.
3. Мы видим мир при посредстве наших мыслей, видим его не таким, каков он есть, а в том свете, какой придают ему наши мысли. Ненависть делает его для нас, — как будто мы надели черные очки, — туманным и мрачным.
3. We see the world through the medium of our ideas, not as it is, but as our ideas color it. Hatred is like putting on black spectacles — everything we look at appears to be dark and dismal.
From The World's Advance-Thought and the Universal Republic · close to the original (more).
Tolstoy’s version, in EnglishWe see the world through the medium of our thoughts; we see it not as it is, but in the light our thoughts lend it. Hatred makes it for us — as though we had put on dark glasses — hazy and gloomy.
Lucy Mallory’s own wordsWe see the world through the medium of our ideas, not as it is, but as our ideas color it. Hatred is like putting on black spectacles-- everything we look at appears to be dark and dismal, because we have put before our vision that which makes all things appear to be so.
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 (Portland, Oregon), vol. XII, no. 11, September 1899: an unsigned editorial paragraph, In the editor's pages ("The Universal Republic"), after Mallory's reminiscence of learning "the twos", before the notice of Col. Robert G. Ingersoll's death.
Close: "ideas" become "thoughts", "dark and dismal" become "foggy and gloomy", and Tolstoy ends where Mallory explains, dropping "because we have put before our vision that which makes all things appear to be so". The paragraph is unsigned, among the editor's own paragraphs (Mallory's usual way). Mallory's own words are printed here, ending at "dismal", where Tolstoy stops. The text is from the IAPSOP scan; this volume (1897-1899) is not on archive.org.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
2. Жизнь постоянно изменяет свою внешность. Только невежда, который видит не глубже поверхности вещей, думает, что жизнь уничтожается, когда она пропадает в одной какой-либо форме. Ибо, если она пропадает в одной какой-либо форме, то только для того, чтобы вновь явиться в другой. Гусеница пропадает и вновь является в виде бабочки, дитя пропадает, но вместо него является юноша; животный человек пропадает и вновь является, как человек духовный.
2. Life is continually changing its garments (forms). It is only the ignorant, who perceive but the surface of things, who think that life can be annihilated because it disappears in one form. But if it disappears in one form, it is only to reappear in another. The caterpillar disappears, but it re-appears as a butterfly; the infant disappears, but the youth appears in place of it; the animal man disappears, but reappears as a spiritual man.
From The World's Advance-Thought · close to the original (more).
Tolstoy’s version, in EnglishLife constantly changes its outward appearance. Only the ignorant man, who sees no deeper than the surface of things, thinks that life is destroyed when it disappears in some one form. For if it disappears in one form, it does so only to appear again in another. The caterpillar disappears and appears again in the form of a butterfly; the child disappears, but in its place a youth appears; the animal man disappears and appears again as the spiritual man.
Lucy Mallory’s own words… ife is continually changing its garments (forms). It is only the ignorant, who perceive but the surface of things, who think that life can be annihilated because it disappears in one form. But if it disappears in one form, it is only to reappear in another.
The caterpillar disappears, but it re-appears as a butterfly;. the infant disappears, but the youth appears in place of it; the animal man disapears, but re-appears as a spiritual'man.
Source text: iapsop.comThe Philosophical JournalThis reminds us of a very appropriate item by Mrs. Lucy A. Mallory, which reads thus: …
Life is continually changing its garments (forms).
… the animal man disappears, but reappears as …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought (Portland, Oregon), vol. XIV, New Series, no. 12, January-February 1902: an unsigned editorial paragraph; reprinted as "a very appropriate item by Mrs. Lucy A. Mallory" in the Philosophical Journal (San Francisco), vol. 39, March 1902, WAT p. 180, after the editorial note on "Occult Truths".
Close to the first four sentences: "garments (forms)" becomes "внешность" (outward appearance); Tolstoy leaves out the sentence on the food we eat reappearing in the flesh, and stops before "Ignorance imagines that Life is merely local...". The journal prints the paragraph unsigned; the Philosophical Journal, reprinting it a month later, calls it "a very appropriate item by Mrs. Lucy A. Mallory", so Tolstoy's attribution stands. Mallory's own words are printed here, with the first sentence and "the animal man disappears, but reappears as" taken from the Philosophical Journal reprint (the journal itself misprints "disapears") and the rest from the journal.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
2. Не осуждение зла, а возвеличение добра устанавливает согласие и единение в личной и мировой жизни. Человек осуждает зло и творящего его, а это самое осуждение зла и тех, кто его делают, только содействует росту зла, тогда как пренебрежение к злу и забота только о благе уничтожают зло.
2. It is not the condemnation of evil but the exalting of good that establishes harmony and unity in personal life and in the life of the world. Man condemns evil and him who does it, and this very condemnation of evil and of those who do it only helps evil to grow; whereas paying no heed to evil and caring only for the good destroy evil.
From The World's Advance-Thought and the Universal Republic · reworded by Tolstoy (more).
What changed“The evil-minded condemn evil” becomes “man condemns evil.”
Lucy Mallory’s own words… the exaltation of the good, is the way to individual and universal harmonization. The evil-minded condemn evil, and this of itself is the worst of evils, for its condemnation stimulates its growth, whereas the ignoring of evil, and the cultivation of the good, causes evil to die.
… of endeavor.--Lucy A. Malloby.
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 (Portland, Oregon), vol. XIV, New Series, no. 6, May-June 1901: an editorial paragraph, In a run of the editor's short paragraphs that ends "--Lucy A. Mallory", before the notice of the journal "Peace".
The paragraph reads "Not the condemnation of the evil, but the exaltation of the good, is the way to individual and universal harmonization...". The first sentence is close ("harmonization" becomes "concord and union in personal and world life"). The second is changed: Mallory's "The evil-minded condemn evil" becomes "Man condemns evil and the one who does it", so Tolstoy turns a reproach of the evil-minded into a warning to everyone and adds the evildoer; "and this of itself is the worst of evils" is dropped; "the ignoring of evil, and the cultivation of the good" becomes "disregard of evil and care only for the good". The run of paragraphs is signed at its end "Lucy A. Mallory".
1. Гармоничный рост как в природе, так и в человеке всегда совершается в молчании, в тишине; шумно бывает только всё разрушительное, порочное и грубое.
Однако немногие понимают необходимость жизни в тиши и молчании для истинного духовного роста и развития. Большею частью люди живут в суете и сумятице и скучают, когда им приходится оставаться одним.
Только в тишине уединения может человек найти могущественную силу жизни и роста. Это самое говорил Христос словами: «Когда же молишься, войди в клеть твою»... Мир страшно нуждается в этом молчаливом росте для осуществления мира. Его отвлекают от истинного духовного роста тысячи голосов, сулящих ему спасение в виде разных новых учений, которые будто бы могут спасти его.
Нам нужно больше быть в тишине, и голос молчания сообщит нам ту истину, которая освободит нас.
1. Harmonious growth, in nature as in man, always takes place in silence, in stillness; only what is destructive, vicious, and coarse is noisy.
Yet few understand how necessary a life of stillness and silence is for true spiritual growth and development. For the most part people live in bustle and turmoil, and are bored when they have to be alone.
Only in the stillness of solitude can a man find the mighty power of life and growth. Christ said this very thing in the words: “But when you pray, go into your inner room”... The world is in dire need of this silent growth for peace to be realized. It is drawn away from true spiritual growth by thousands of voices that promise it salvation in the form of various new teachings, which supposedly can save it.
We need to be more in stillness, and the voice of silence will tell us the truth that will make us free.
From "Voice of the Silence", signed Lucy A. Mallory, The World's Advance-Thought and the Univ… · shortened by Tolstoy (more).
Lucy Mallory’s own wordsVOICE OF THE SILENCE.
Harmonious growth is ever silent, both in man and in nature. That which is destructive, vicious and crude is always noisy.
But few comprehend the necessity of entering into the silence of their beings for real spiritual growth and unfoldment. People, generally, live in a hurly burly and commotion, and are never so unhappy as when they are compelled to be alone.
The opportunity to seek the Almighty Power of Life and Growth can, therefore, be had only in the quiet of one's own chamber. This is what the Christ meant when he said, "when thou prayest, enter into thy closet." The world sadly needs this silent growth for the power of Peace to manifest. People are distracted from real spiritual growth by a million voices proclaiming salvation for the race by some new discovery that claims to be the only way.
We need to dwell more in the silence. The voice of the silence will give us the Truth that makes free.--Lucy A. Mallory.
Source text: iapsop.comDetails
The words shown were found, word for word, in the saved source text. "Voice of the Silence", signed Lucy A. Mallory, The World's Advance-Thought and the Universal Republic (Portland, Oregon), vol. XI, no. 4, June-July 1897, After the verses from Demorest's Magazine; signed "--Lucy A. Mallory".
Shortened, close in what it keeps. Tolstoy leaves out the opening ("Speech is silver; silence is golden"), the passage on the babble of society and the loud-voiced prayers in church, and "People do not remain silent long enough to hear the voice of the spirit of Peace and Harmony". "Never so unhappy as when they are compelled to be alone" becomes "are bored when they have to be alone"; "the quiet of one's own chamber" becomes "the silence of solitude"; "a million voices" become "thousands of voices". The title is Blavatsky's (The Voice of the Silence, 1889). The volume (1897) is not on archive.org; the text is from the IAPSOP scan.
Translation note. Matthew 6:6; the KJV has “But thou, when thou prayest, enter into thy closet”. Russian «мир» is both “world” and “peace”, and the line plays on the two.