Marcus AureliusМарк Аврелий

A likely source, not certain. Meditations, probably VI.38–39.

Taken word for word from Tolstoy's Thoughts of Wise Men (February 19, where it stands before Marcus VII.13), which took its Marcus from Urusov's free Russian. The passage in Marcus is not certain. The nearest is VI.38–39: "all creation is permeated by harmony and unity" answers σύμπνοια καὶ ἕνωσις τῆς οὐσίας (Long: "mutual conspiration and the unity of the substance"), and "all the phenomena of life stand in close connection" answers "the connection of all things ... implicated with one another"; "the life of the single man must grow closely together with the common life of mankind" may be VI.39 ("adapt thyself to the things with which thy lot has been cast"), which Urusov's 1882 edition renders «Старайся тесно сродниться с теми условиями, в которые поставлена жизнь твоя» (Book VI, § 29, p. 83, read from the page image; the scan has no text layer). That edition leaves VI.38 out, and its VII.9 (§ 6, p. 91) is worded differently, so the 1888 Posrednik text Tolstoy used, not found online, may differ from it. The contrast "in outward nature and in the spiritual realm" has no word in VI.38–39.

The words shown were found, word for word, in the saved source text. Meditations, VI.11.

The wording is Urusov's translation, Book VI, § 7 (pp. 72–73 of the 1882 edition, read from the page images, since the scan has no text layer: «Если, обремененный неприятными делами, ты чувствуешь приступ гнева, или возмущения, то спеши уйти в самого себя и не поддавайся впечатлениям, могущим лишить тебя самообладания. Чем более мы упражняемся в том, чтобы силою воли вернутся к спокойному настроению души, тем способность удерживать спокойствие духа усиливается»), copied into the Thoughts of Wise Men and then into the Circle, where "and do not yield to impressions that could rob you of self-command" is shortened to "and do not lose self-command". Urusov paraphrases: Marcus has no "unpleasant affairs" and no anger. He says: when circumstances force you to be disturbed, return quickly to yourself and do not stay out of rhythm longer than you must, for by returning to the harmony continually you will master it more. Source of the Urusov text: Размышления императора Марка Аврелия Антонина о том, что важно для самого себя, tr. L. D. Urusov (Tula 1882), the scan on Wikimedia Commons (https://commons.wikimedia.org/wiki/File:Марк_Аврелий._Размышления._Перевод_князя_Л._Урусова_(1882).pdf), saved as sources/marcus-urusov-1882/urusov-1882.pdf.

A likely source, not certain. Meditations, probably II.2.

A free paraphrase; the passage is not certain. The nearest is II.2: a man is flesh, breath, and the ruling part; despise the flesh, and let the ruling part no longer be a slave. Tolstoy reduces the three parts to body and soul, and adds youth's care for the body, "keep it from all worldly dirt", and the promise of fulfilling one's calling and living joyfully, none of which is in II.2. The entry is not in Thoughts of Wise Men (1903). Tolstoy's Marcus was Urusov's free Russian (1882; saved only as a PDF scan in sources/marcus-urusov-1882, not searched), whose wording may be closer.

The words shown were found, word for word, in the saved source text. Meditations, X.11.

Reworked from Tolstoy's own version in Thoughts of Wise Men (1903), which follows X.11. Marcus speaks of "such a man" who "has put off the body"; Tolstoy turns it to "you", glosses "the outer shell" as "your body, that is, die", and makes Marcus's close ("desires nothing else than ... to follow God") into "all your wishes will merge into one, to do the will of God. And this you can always do." The line that all misfortunes will seem unimportant is Tolstoy's.

The words shown were found, word for word, in the saved source text. Meditations, VII.15.

Word for word from Thoughts of Wise Men (1903). Marcus's first-person "whatever anyone does or says, I must be emerald and keep my color" becomes a general maxim: the emerald becomes "a precious stone", "my color" becomes "its natural beauty", and the gold and purple are dropped.

The words shown were found, word for word, in the saved source text. Meditations, X.28.

Word for word from Thoughts of Wise Men (1903). Marcus: only to the rational animal is it given to follow what happens willingly; mere following is necessary for all; whoever grieves is like the pig that kicks and squeals at the sacrifice. Tolstoy compresses the pig into "shameful struggle ... proper to animals" and drops "mere following is necessary for all".

The words shown were found, word for word, in the saved source text. Meditations, VII.71.

Close in sense, with the two clauses reversed. Marcus's "ridiculous" becomes "Strange!", and "to flee" becomes "is indignant at" and "struggle with". Lightly edited from Thoughts of Wise Men (1903), which reads "своим личным собственным злом, что в его власти".

The words shown were found, word for word, in the saved source text. Meditations, IX.12.

Shortened from Thoughts of Wise Men (1903), which keeps a version of the last clause ("Общее благо — вот чего ты должен желать"). Marcus: labor not as one wretched, nor as one wishing to be pitied or admired. Tolstoy adds "constantly", has "do not count work a calamity for yourself" for "as one wretched", and keeps only "praise" for "pitied or admired"; the clause on the social reason is dropped.

The words shown were found, word for word, in the saved source text. Meditations, XII.11.

Word for word from Thoughts of Wise Men (1903), January 22, whose Marcus came from the Посредник edition of Urusov's Russian (Jubilee vol. 40 commentary). Marcus marvels at a capacity: "what a power man has" (Ἡλίκην ἐξουσίαν ἔχει ἄνθρωπος) "to do nothing except what God will approve, and to accept all that God may give him". Tolstoy makes it the strength of the man who does so: «Какая сила в человеке, который действует всегда по воле бога». "What God will approve" becomes «по воле бога» (by God's will), and "to accept all that God may give him" becomes «во всем ему покорен» (submits to him in everything). Urusov's wording was not compared: the 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, V.6.

Reworked from Tolstoy's version in Thoughts of Wise Men (1903), September 20, which follows V.6 closely. Kept: one man sets a service down as a favour owed him; another does not, but thinks of the man as his debtor. Changed: Marcus's third man "does not even know what he has done" and is "like a vine which has produced grapes, and seeks for nothing more"; the 1903 text keeps the vine. Here the vine becomes «плодовое дерево» (a fruit tree), and its contentment at having borne its own fruit becomes «вполне довольно тем, что плодами этими пользуются те, кому они нужны» (content that those who need its fruit use it). Tolstoy adds a sentence of his own: «Но истинное добро — добро только тогда, когда оно сделано не для другого, а для себя». Marcus's horse, hound, and bee, and his exchange on whether a man should notice his own good act, are dropped.

The words shown were found, word for word, in the saved source text. Meditations, V.9.

Word for word from Thoughts of Wise Men (1903), June 1, but for two commas. Marcus: "Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not succeed in doing everything according to right principles" (ἀπὸ δογμάτων ὀρθῶν); "when thou hast failed, return back again"; "love this to which thou returnest". Tolstoy has «всё то хорошее, что ты желал бы» (all the good you would wish) for "according to right principles", «Если ты упал с высоты своей, старайся снова подняться» (if you have fallen from your height, try to rise again) for "when thou hast failed, return back again", and «охотно, сознательно прийти назад к своим основам» (willingly, consciously come back to your foundations) for "love this to which thou returnest". «кротко претерпеть испытание жизни» (meekly endure the trial of life) is added. Dropped: "be content if the greater part of what thou doest is consistent with man's nature", and the likeness of philosophy to the sponge and egg that soothe sore eyes.

The words shown were found, word for word, in the saved source text. Meditations, X.4.

Reworked from Thoughts of Wise Men (1903), February 15. Marcus: "If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself." Tolstoy adds the opening «Если ты заметил в ком-либо ошибку» (if you have noticed a mistake in someone) and the close «а продолжай быть кротким» (and go on being meek). Marcus's "if thou art not able" became «Если твоя попытка остается безуспешна» (if your attempt fails) in 1903 and is here «Если же он не слушает тебя» (if he does not listen to you), which moves the failure from the one who corrects to the one corrected.

The words shown were found, word for word, in the saved source text. Meditations, X.31.

From Thoughts of Wise Men (1903), September 9, with a new opening: the 1903 text begins «Не будь опрометчив, неси свое бремя, пусть оно послужит тебе к добру» (do not be rash, carry your burden, let it serve you for good), the Circle «Неси свое бремя, и знай, что в нем твое благо» (carry your burden, and know that your good is in it). Marcus asks why one is not content to pass this short time in an orderly way, and "what matter and opportunity" one is avoiding (Οἵαν ὕλην καὶ ὑπόθεσιν φεύγεις): all these things are exercises for reason, so persevere until you have made them your own, "as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it". The burden and the good in it have no word in the Greek: the matter one avoids becomes a burden to carry. The stomach and the fire are kept; "makes all things its own" becomes «извлекает из пищи всё нужное для плоти» (draws from food all the flesh needs), and the fire's flame and brightness «разгорается светлее» (burns brighter). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, IV.25.

Thoughts of Wise Men (1903), March 1, word for word apart from «судьбой» for «судьбою». Marcus: "Try how the life of the good man suits thee, the life of him who is satisfied with his portion out of the whole, and satisfied with his own just acts and benevolent disposition." Tolstoy keeps the trial («Попробуй») and the man content with his lot («довольному своей судьбой»), adds «может быть тебе удастся» (perhaps you will manage), and turns "satisfied with his own just acts and benevolent disposition" (ἀρκουμένου δὲ τῇ ἰδίᾳ πράξει δικαίᾳ καὶ διαθέσει εὐμενεῖ) into «приобретшему внутренний мир любовью и добрыми делами» (who has gained inner peace by love and good deeds). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VII.74.

From Thoughts of Wise Men (1903), May 5, revised. Marcus: "No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others." The 1903 text already expands it: the greatest good a man can get himself is «действовать сообразно с законом своего разума, а закон этот велит тебе, не уставая, делать добро другим, как высшее благо для самого себя». For the Circle Tolstoy changed «законом своего разума, а закон этот» (the law of one's reason, and this law) to «своей высшей природой, а высшая, божественная природа твоей души» (one's higher nature, and the higher, divine nature of your soul). Marcus's word is nature (κατὰ φύσιν), with nothing higher or divine about it, and his "what is useful" (ὠφέλεια) is «величайшее благо» (the greatest good) in both Russian versions. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, V.25.

From Thoughts of Wise Men (1903), October 8, reworded in its second half. Marcus: "Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature now wills me to have; and I do what my nature now wills me to do." The first half is kept («это — его дело, такова его наклонность, таков его нрав»). The universal nature drops out, and Marcus's "my nature" becomes, in 1903, «такой, какой мне дан от природы ... верен своей природе» (such as was given me by nature ... true to my nature), and in the Circle «такой, какой, по моему мнению, свойственен человеку ... верен своему нраву» (such as, in my opinion, is proper to a human being ... true to my disposition). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VII.56.

Word for word from Thoughts of Wise Men (1903), July 13. Marcus: "as one already dead, who has lived until now, you must live the rest as surplus (ἐκ τοῦ περιόντος), according to nature." Tolstoy makes "as one already dead" «как будто ты сейчас должен проститься с жизнью» (as if you must now take leave of life), the surplus «неожиданный подарок» (an unexpected gift), and leaves out "according to nature". Meditations II.11, "since it is possible that thou mayest depart from life this very moment", is close to Tolstoy's first clause. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer. Printed in italics in the Jubilee text.

The words shown were found, word for word, in the saved source text. Meditations, VII.36.

Marcus copies a saying: "It is royal to do good and to be ill spoken of." Diogenes Laertius (VI.3) gives it to Antisthenes, answering a report that Plato spoke ill of him; Long's heading "From Antisthenes" follows that. Thoughts of Wise Men (1903), June 6, has «Выше всего то, когда тебя осуждают за доброе дело» (highest of all is when you are condemned for a good deed): "royal" becomes «выше всего». For the Circle Tolstoy adds «и ты не огорчаешься, а радуешься» (and you are not grieved, but rejoice), and signs it «По Марку Аврелию» (after Marcus Aurelius). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VIII.48.

Word for word from Thoughts of Wise Men (1903), April 1. Marcus: "Remember that the ruling faculty is invincible when, self-collected, it is satisfied with itself, doing nothing it does not will ... Therefore the mind free from passions is a citadel, for man has nothing more secure to which he can fly for refuge ... He who has not seen this is ignorant; he who has seen it and does not fly to it is unhappy." The citadel, the refuge, and the two closing judgments are kept. The opening becomes «разумение твое, имея свойство жизни в самом себе, делает тебя свободным, если ты не подгибаешь его служению плоти» (your understanding, having the property of life in itself, makes you free if you do not bend it to the service of the flesh): "invincible" becomes "free", and the flesh is added. Tolstoy adds «затмевающих этот свет» (that darken this light) to the passions and «для зла» (to evil) to the refuge, and "ignorant" (ἀμαθής) becomes «слеп» (blind). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

A likely source, not certain. Meditations, VIII.55.

From Thoughts of Wise Men (1903), May 7, with «Зла не существует» for «Зло не существует». The nearest passage is Meditations VIII.55: "wickedness in general does no harm at all to the universe, and the wickedness of one man does no harm to another; it is harmful only to him who has it in his power to be released from it as soon as he shall choose." Tolstoy's "material nature" answers the universe, and "the freedom to choose between good and evil" the power to be released from wickedness at will; "consciousness of the good" is added, and harm becomes existence: evil does not exist for nature, and exists for man. Candidate: the Russian is far enough from the Greek that another passage (VI.1, on the reason that governs the universe and has no evil in it) may lie behind it. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VII.13.

Word for word from Thoughts of Wise Men (1903), February 19; the Circle adds only a dash («ты — член»). Marcus: "as the members are in bodies united in one, so are rational beings, which exist apart, made for one co-operation; and the thought will strike you more if you often say to yourself, I am a member (μέλος) of the system of rational beings." The first sentence widens the comparison («призванные трудиться вместе за одной и той же работой, исполняют в общей мировой жизни то назначение, которому служат члены в человеческом теле»: called to work together at one and the same work, they fulfil in the common life of the world the purpose the members serve in the human body). The second keeps "made for one co-operation" («сотворены для разумного единодействия», with "rational" added). The third turns Marcus's advice into a feeling: "the system of rational beings" (τοῦ ἐκ τῶν λογικῶν συστήματος) becomes «великого духовного братства» (a great spiritual brotherhood), and "the thought will strike you more" becomes «есть что-то ободряющее и утешительное» (there is something encouraging and consoling). Marcus goes on that whoever calls himself only a part (μέρος) does not yet love men from the heart; that is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VIII.1.

From Thoughts of Wise Men (1903), June 25, with «заслужишь славу мудреца» (earn the fame of a sage) for «стяжаешь себе славу мудреца» (win yourself the fame of a sage) and «твоя совесть» for «совесть твоя». Marcus: "this too helps against vainglory, that you can no longer have lived your whole life, or your life from youth, as a philosopher; to many others and to yourself it is plain that you are far from philosophy. You are in disarray, so that the reputation of a philosopher is no longer easy for you to win ... throw away the thought of how you will seem, and be content if you live the rest of your life, however long, as your nature wills." Tolstoy keeps the past neglect of wisdom and the lost reputation, makes vainglory «самолюбие» (self-love), and adds «то не тужи об этом» (then do not grieve over it). "Throw away the thought of how you will seem" becomes «Если ты не прослывешь за мудреца, тем лучше» (if you are not reputed a sage, so much the better). Marcus's "as your nature wills" (ὡς ἡ σὴ φύσις θέλει) becomes «как того требует твоя совесть» (as your conscience requires), and "the rest of your life" «теперь, сейчас же, начать жить» (to begin to live now, at once). The rest of the chapter, on where the good life is to be found, is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VIII.16.

Not in Thoughts of Wise Men (1903). Marcus: "remember that to change your mind and to follow the one who corrects you is equally free (ὁμοίως ἐλεύθερόν ἐστι), for the act is yours, carried out by your own impulse and judgment, and indeed by your own mind." Tolstoy makes "equally free" a comparison won: «более соответствует свободе, чем настойчивость в своей ошибке» (is more in keeping with freedom than persisting in your error). Marcus names nothing to compare with; Long supplies "as it is to persist in thy error", and Tolstoy's «настойчивость в своей ошибке» answers that phrase, so the Russian he read may have followed Long or a version like it. "The one who corrects" (τῷ διορθοῦντι, Long "him who corrects thy error") becomes «тому, что исправляет твою ошибку» (that which corrects your error), and the reason Marcus gives is left out. Urusov's Russian, Tolstoy's usual source for Marcus, was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, IV.37.

Word for word from Thoughts of Wise Men (1903), May 23. Marcus: "soon you will be dead, and you are not yet simple, nor untroubled, nor free of the suspicion that you may be harmed from outside, nor gracious to all, nor do you yet place wisdom in acting justly alone." Kept in order, as complaints: "simple" and "untroubled" become «освободиться от притворства и страстей» (to free yourself from pretence and passions), the suspicion of harm «отстать от предрассудка считать, что мирское внешнее может вредить человеку» (to give up the prejudice that worldly external things can harm a man), and "gracious to all" «сделаться кротким со всяким» (to become meek with everyone). The last clause, on placing wisdom in acting justly, is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, IV.50.

From Thoughts of Wise Men (1903), October 26, with an exclamation mark and a full stop for its two question marks («Стоит ли говорить об этом мгновении!», «три века.»). Marcus: "a common but effective help toward despising death is to recall those who clung hard to life. What more did they get than those who died untimely? ... The whole interval is small, and drawn out through how many troubles, in what company, in what a feeble body! Do not count it a thing of value. Look at the gulf of time behind you and the other infinity before: in this, what difference is there between one who lives three days and one who lives three generations?" Tolstoy keeps the exercise, the long-lived who buried many and died at last (Marcus names them: Cadicianus, Fabius, Julianus, Lepidus), the shortness of the interval, the two infinities, and the closing question. Changed: Marcus's question "what more did they get than those who died untimely?" becomes «Им представлялось, что смерть постигла их преждевременно» (it seemed to them that death came upon them too early); the troubles, company, and feeble body become «как много вмещается в нем горя, зла и как хрупок сосуд жизни» (how much grief and evil it holds, and how fragile the vessel of life is); "do not count it a thing of value" becomes «Стоит ли говорить об этом мгновении» (is this moment worth speaking of); and "three generations" (τριγερηνίου, Nestor's epithet) becomes «три века» (three centuries). The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, VIII.57.

Word for word from Thoughts of Wise Men (1903), March 30. Marcus: "the sun seems poured down, and is spread in every direction, yet it is not poured out"; such should be the spreading of the understanding, "an extension, not an outpouring, making no violent or impetuous collision with the obstacles it meets, nor falling down, but standing firm and lighting what receives it; for what does not let the light through deprives itself of it." Kept: the sun that spreads without being spent («свет его не исчерпывается этим», its light is not exhausted by this), the mind that should spread like it without falling («не падая»; «не утомляясь», without tiring, is added), and its lighting what receives it. Changed: the "violent or impetuous collision" (μὴ βίαιον μηδὲ ῥαγδαίαν τὴν ἐπέρεισιν) becomes a temper, «не должен проявлять ни раздражительности, ни гнева» (must show neither irritation nor anger); and the body that "deprives itself of the illumination" becomes «оставляя в тени только то, что само отвращается от лица его» (leaving in shadow only what itself turns away from its face). Marcus's account of the ray in a darkened room is left out. The 1903 Marcus came from the Посредник edition of L. D. Urusov's Russian, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary); Urusov's wording was not compared, as the saved 1882 scan has no text layer.

The words shown were found, word for word, in the saved source text. Meditations, X.20.

Word for word from Thoughts of Wise Men (1903), January 14. Marcus: "That is for the good of each thing, which the universal nature (ἡ τῶν ὅλων φύσις, the nature of the whole) brings to each. And it is for its good at the time when nature brings it." The Russian keeps the thought and its second half («и в то самое время, когда оно посылается») and gives the giver as «провидением» (providence) in place of the nature of the whole; for a Stoic the two are one, but the Russian makes nature a personal providence that "sends". The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. Whether «провидение» is Urusov's word was not checked.

The words shown were found, word for word, in the saved source text. Meditations, X.1.

From Thoughts of Wise Men (1903), May 9, with «не зависит ни от красоты природы, ни от других людей» (depends neither on the beauty of nature nor on other people) cut to «не зависит от других людей». The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The Russian is a free rendering of the opening of Meditations X.1, where Marcus asks his soul a series of questions. "Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee?" becomes «Когда же не плоть, а ты будешь глава в человеке?» (when will you, and not the flesh, be the head in a man?); "an affectionate and contented disposition" becomes «блаженство любви ко всякому» (the bliss of love for everyone); "nor desiring anything, either animate or inanimate (οὔτε ἐμψύχου οὔτε ἀψύχου), for the enjoyment of pleasures" becomes «не нуждаясь для своего счастья, чтобы люди служили тебе своею жизнью или смертью» (not needing for your happiness that people serve you with their life or their death), the "animate or inanimate" read as the life or death of people; and "place, or pleasant climate, or society of men with whom thou mayst live in harmony" becomes, in 1903, the beauty of nature and other people, and in the Circle other people only. «когда освободишь себя разумением жизни от скорбей и похотей» (when you free yourself, by understanding life, from griefs and lusts) and «истинное благо всегда в твоей власти» (the true good is always in your power) are not in X.1; its second half (contentment with the present, everything from the gods, living in community with gods and men) is left out.

The words shown were found, word for word, in the saved source text. Meditations, X.33.3–4.

From Thoughts of Wise Men (1903), November 18, with «не делают вреда» for «не наносят вреда» (both "do no harm"). The 1903 Marcus Aurelius was taken from the Posrednik edition of the Meditations, «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (Jubilee vol. 40 commentary), that is, L. D. Urusov's translation of 1882, which January found copied word for word (1-6.5); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared here. The thought is the close of Meditations X.33. Marcus: other obstacles touch only the body, "a dead thing", or, without opinion and the yielding of reason, "do not crush nor do any harm of any kind"; "in the case of all things which have a certain constitution (κατασκευασμάτων), whatever harm may happen to any of them, that which is so affected becomes consequently worse; but in the like case, a man becomes both better, if one may say so, and more worthy of praise by making a right use of these accidents." The Russian defines harm as «всё то, что обезображивает и ослабляет» (whatever disfigures and weakens), makes Marcus's "all things which have a certain constitution" into animals «которых препятствия озлобляют» (whom obstacles make savage), and turns "better and more worthy of praise" into «всякое препятствие прибавляет нравственной красоты и силы» (every obstacle adds moral beauty and strength); «с тою силою духа, которая ему дана» (with the strength of spirit given him) stands for "by making a right use of these accidents".

The words shown were found, word for word, in the saved source text. Meditations, VII.73.

Thoughts of Wise Men (1903), 20 May, with «как безрассудный» (like a fool, Marcus's "as fools do", ὥσπερ οἱ μωροί) dropped and «плоды» (fruits) for «плод» (fruit). Marcus: "When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?" The Russian makes "another has received it" (ἄλλος εὖ πεπονθώς, another has been done good) «это добро принесло плоды» (this good bore fruit), and the third thing, "the reputation of having done a good act or ... a return", «похвалы и награды» (praise and reward). The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.

The words shown were found, word for word, in the saved source text. Meditations, IV.11.

Thoughts of Wise Men (1903), 24 June, its first paragraph; the Circle has «того, кто» for «того, который». Marcus: "Do not have such an opinion of things as he has who does thee wrong, or such as he wishes thee to have, but look at them as they are in truth." The Russian turns the wrongdoer's judgment of things (κρίνει, judges) into his mood, «Не поддавайся настроению духа того, кто тебя оскорбляет» (do not yield to the mood of the one who insults you), and "such as he wishes thee to have" into «не становись на тот путь, на который бы ему хотелось увлечь тебя» (do not take the path he would like to draw you onto). "But look at them as they are in truth" is left out. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.

The words shown were found, word for word, in the saved source text. Meditations, XI.21.

Thoughts of Wise Men (1903), 23 July, reworked. Marcus: "He who has not one and always the same object in life, cannot be one and the same all through his life. ... For as there is not the same opinion about all the things which in some way or other are considered by the majority to be good, but only about some certain things, that is, things which concern the common interest, so also ought we to propose to ourselves an object which shall be of a common kind and political. For he who directs all his own efforts to this object, will make all his acts alike, and thus will always be the same." The 1903 Russian gives the goods men agree on as «Настоящих благ немного. То только истинное благо и добро, что благо и добро для всех» (true goods are few; that alone is true good which is good for all) and keeps the aim, «чтобы не уклоняться от избранной цели, надо, чтобы эта цель была добро, согласное с общим благом» (so as not to stray from the chosen aim, the aim must be a good in accord with the common good). The Circle words the second sentence «Настоящее благо только то, что благо и добро для всех» and makes the second half a rule of conduct, «если хочешь быть полезным, а не вредным людям, делай только то, что согласно с общим благом» (if you want to be useful and not harmful to people, do only what accords with the common good), and both end «приобретет себе благо» (will gain good for himself) where Marcus has "will always be the same". Marcus's opening sentence on having one aim is left out. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.

The words shown were found, word for word, in the saved source text. Meditations, VI.47.

Thoughts of Wise Men (1903), 19 April, shortened. Marcus ends VI.47, after the roll of the famous dead: "One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men." The 1903 version keeps truth and justice, «хранить правду и поступать по справедливости» (to keep to truth and act justly); the Circle drops them, so that the one precious thing is «беспрестанно сталкиваясь с людскою ложью и несправедливостью, не уставать самому быть кротким» (constantly meeting human lies and injustice, not to tire of being meek oneself). "εὐμενῆ" (kindly disposed) becomes «кротким» (meek), the liars and unjust men become "human lies and injustice", and «беспрестанно сталкиваясь» (constantly meeting) and «не уставать» (not to tire) are added. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared.

A likely source, not certain. Meditations, VI.8.

From Thoughts of Wise Men (1903), 29 December, with «или властью» (or the ruling power) dropped after «духом» (spirit). The 1903 «власть в человеке» (the ruling power in man) is Marcus's ἡγεμονικόν (the ruling part), and the nearest definition of it in the Meditations is VI.8: "The ruling principle is that which rouses and turns itself, and while it makes itself such as it is and such as it wills to be, it also makes everything which happens appear to itself to be such as it wills." The Russian has «Я называю» (I call), which VI.8 lacks; makes "rouses itself" (ἑαυτὸ ἐγεῖρον) «возбуждает человека к сознательной жизни» (rouses man to conscious life); gives "makes itself such as it wills" as «имеет самостоятельную жизнь в самом себе» (has an independent life in itself); and leaves out how the ruling part makes whatever happens appear as it wills. The Circle then calls the ruling part «дух» (spirit) alone. The 1903 Marcus Aurelius came from the Posrednik edition of the Meditations, L. D. Urusov's translation (Jubilee vol. 40 commentary); the saved scan of Urusov (sources/marcus-urusov-1882) has no text layer and was not compared, so the passage Urusov rendered here is not certain. Hence candidate.

The words shown were found, word for word, in the saved source text. Meditations, X.38.

Thoughts of Wise Men (1903), 29 December, word for word but for the punctuation of the last clause («; без нее она — как челнок» for «, без нее она, как челнок»). Marcus: "Remember that this which pulls the strings is the thing which is hidden within: this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe ... there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip." The Russian opens with «Разумением жив человек» (man lives by reason) for "this is life, this ... is man", naming as reason (разумение) what Marcus calls only the hidden thing that pulls the strings, and drops "the power of persuasion" (ῥητορεία). "Never include the vessel" becomes «Никогда не приписывай свойства жизни телу — сосуду» (never ascribe the properties of life to the body, the vessel); the axe and the driver's whip are left out; and the comparison is turned round: Marcus says the bodily parts are of no more use without their mover than the shuttle without the weaver, the Russian that the body without reason is «как челнок без ткача, перо без писца» (like a shuttle without a weaver, a pen without a writer). The 1903 Marcus Aurelius came from Urusov's translation (Posrednik), not compared (the saved scan has no text layer).

The words shown were found, word for word, in the saved source text. Meditations, VII.9.

Marcus, VII.9: "For there is one universe made up of all things, and one god who pervades all things, and one substance, and one law, [one] common reason in all intelligent animals, and one truth; if indeed there is also one perfection for all animals which are of the same stock and participate in the reason." The Russian keeps the one law, the one reason in all rational beings, and the one perfection, and leaves out the one god and the one substance; "one universe ... and one law" becomes «Весь мир подчинен одному закону» (the whole world is subject to one law). It comes from Thoughts of Wise Men (1903), 17 January, which the Circle shortens again: it drops «Правда едина» (truth is one, Marcus's ἀλήθεια μία), writes «одному» for «единому» (one) and «одно» for «тоже едино» (also one), and makes the notion of perfection a consequence, «И потому для разумных людей понятие о совершенстве одно» (and therefore for rational men the notion of perfection is one), where Marcus's εἴγε (if indeed, since) ties the one perfection to the one reason. Marcus speaks of "animals of the same stock" (ζῴων), the Russian of «разумных людей» (rational men). The 1903 Marcus Aurelius came from Urusov's translation (Posrednik), not compared.

The words shown were found, word for word, in the saved source text. Meditations, X.8 (its last sentence) and X.9 (its first).

The last sentence of X.8 joined to the first clause of X.9. Marcus: "it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; and if thou rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man. Mimi [farce], war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine." Changed: "the gods" (θεῶν) become one God, «Помни, что есть бог» (remember that there is a God); "they wish not to be flattered" (οὐ κολακεύεσθαι) becomes «хочет не хвалы или славы от людей» (wants not praise or glory from men); the Russian adds «созданных им по подобию своему» (whom he created in his likeness), from Genesis 1:26, and «руководясь данным им разумением, поступками своими» (guided by the reason given them, by their deeds) to "to be made like themselves" (ἐξομοιοῦσθαι). The fig-tree, dog, and bee become «Ведь смоковница верна своему делу, собака, пчела также» (the fig-tree is true to its work, the dog and the bee too), and Marcus's "what does the work of a man is a man" a question, «А человек неужели не исполнит своего призвания» (and will man not fulfil his calling). In X.9 the five things become four: «суета ежедневной жизни» (the bustle of daily life) for "Mimi, war" (μῖμος, πόλεμος, farce and war), «неразумный страх» (unreasoning fear) for "astonishment" (πτοία, panic), «немощь духа» (weakness of spirit) for "torpor" (νάρκα), and «привычка быть рабом» (the habit of being a slave) for "slavery" (δουλεία); "will daily wipe out those holy principles" becomes «эти великие, святые истины меркнут в памяти твоей ... заглушают его» (these great, holy truths fade in your memory ... drown it). Not in Thoughts of Wise Men; Tolstoy's Marcus came from Urusov's translation (Posrednik), not compared.

The words shown were found, word for word, in the saved source text. Meditations, VIII.45.

Thoughts of Wise Men (1903), 11 October, word for word. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Take me and cast me where thou wilt; for there I shall keep my divine part tranquil, that is, content, if it can feel and act comformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? and what wilt thou find which is sufficient reason for this?" Marcus speaks of himself; the Russian addresses the reader, «Куда бы судьба тебя ни забросила» (wherever fate may cast you). His daemon (δαίμων, Long's "divine part"), kept gracious and content, becomes «твоя сущность, твой дух, средоточие жизни, свободы и силы» (your essence, your spirit, the center of life, freedom, and strength); "if it can feel and act conformably to its proper constitution" becomes «когда он верен закону бытия своего» (when it is true to the law of its being). Marcus's question, whether a change of place is reason enough for the soul to be worse than itself, humbled, craving, shrinking, frightened, becomes a general statement, «Нет в мире внешних благ или величия, для которых стоило бы человеку нарушать единение свое с духом, расторгать свой союз с ним и подрывать цельность своей души внутренним разладом с самим собою» (there are no outward goods or greatness in the world for which it would be worth a man's breaking his union with the spirit ... and undermining the wholeness of his soul by inner discord with himself), and "what wilt thou find which is sufficient reason for this?" becomes «Укажи, что мог бы ты купить ценою такой жертвы?» (show me what you could buy at the price of such a sacrifice).

The words shown were found, word for word, in the saved source text. Meditations, XI.29.

Thoughts of Wise Men (1903), 2 February, with a full stop where the Circle has a semicolon. The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Ἐν τῷ γράφειν καὶ ἀναγινώσκειν οὐ πρότερον ἄρξεις πρὶν ἀρχθῇς" (in writing and reading you will not lead before you have been led); Long: "Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life." The Russian makes the rule one of knowing: «Кто сам не умеет читать и писать» (one who cannot himself read and write) for "before thou shalt have first learned to obey rules thyself", and it spells out "Much more is this so in life" as a question, «как же может указывать людям, что им делать, тот, кто не знает, что ему самому делать?» (how can one who does not know what he himself should do tell others what to do?). Marcus's point, that one must be ruled before ruling, becomes a point about knowledge.

The words shown were found, word for word, in the saved source text. Meditations, III.7.

Thoughts of Wise Men (1903), 7 January, with «такой человек» for «таковой», «смущают помыслы» for «смущает помысл», and «смерти» for «кончины». The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus, after telling himself never to value as profitable what would make him break faith or hate or play the hypocrite: "for he who has preferred to everything else his own intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from [death]; but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community." The Russian leaves out the opening and makes "his own intelligence and daemon" «свет разумения» (the light of reason); "acts no tragic part, does not groan" becomes «для того не может быть отчаянных положений в жизни, тот не знает мучений совести» (for him there can be no desperate straits in life, he knows no torments of conscience); "will not need either solitude or much company" becomes «не боится одиночества и не ищет шумного общества» (does not fear solitude and does not seek noisy company); and "he will live without either pursuing or flying", where Long supplies [death], becomes «такой человек имеет высшую жизнь, не бежит от людей и не гоняется за ними» (such a man has the highest life, neither flees from people nor runs after them). His readiness to depart at once becomes «поступки такого человека будут всегда одинаковы, даже ввиду близкой смерти» (his deeds will always be the same, even with death near), and the care that his thought not turn to anything unfit for "an intelligent animal and a member of a civil community" becomes «Для него одна забота — жить разумно в мирном общении с людьми» (he has one care, to live reasonably in peaceful fellowship with people).

The words shown were found, word for word, in the saved source text. Meditations, VII.63.

Thoughts of Wise Men (1903), 25 January, shortened: 1903 has «от правды, умеренности, справедливости и добра» (from truth, temperance, justice, and good), the Circle «от правды и добра» (from truth and good), and «будешь относиться» for «отнесешься». The 1903 Marcus Aurelius came from the Posrednik «Размышления римского императора Марка Аврелия о том, что важно для самого себя» (first ed. 1888), Urusov's translation (Jubilee vol. 40 commentary); the saved Urusov of 1882 (sources/marcus-urusov-1882) has no text layer and was not compared. Marcus: "Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all." The philosopher is Plato, whom Epictetus quotes for the same words (Discourses I.28.4, behind 10-22.1). The Russian drops "the philosopher says", renders ἄκουσα (unwillingly) as «не добровольно, а силой» (not willingly but by force), and has the soul turn away from truth and good (εὐμενεία, kindness, becoming «добро»), where Marcus has it deprived of them; "It is most necessary to bear this constantly in mind" becomes «чем яснее это уразумеешь» (the more clearly you understand this).

The words shown were found, word for word, in the saved source text. Meditations (thought 2 also Epictetus, Discourses), XII.17; XI.36-37 (= Epictetus, Discourses III.22.105); third thought probably XI.38, reworked.

Thought 1 = XII.17 (excerpt 1); Tolstoy's closing 'do so and you will fulfil the whole task of your life' has no counterpart in the Greek, where the sentence that follows is corrupt (Long: 'something wrong here'). Thought 2 = XI.36, Marcus quoting Epictetus (Discourses III.22.105), run into a loose paraphrase of XI.37 (assent with regard to the common good, abstain from desire); 'neither thief nor robber' doubles Epictetus' single 'robber of the will'. Thought 3 is not in the Meditations as worded: in his 1904 epigraph Tolstoy ran XI.36-37 straight on into 'the task of life is not to be on the side of the majority, but not to fall into the ranks of the insane', which answers to XI.38 ('not about any common matter, but about being mad or not'); in 1908 he replaced the madness clause with 'to live by the inner law you are conscious of', so the third thought is at most a heavy reworking of XI.38 (candidate, moderate confidence). This 1904 epigraph is also the earliest known source of the English 'The object of life is not to be on the side of the majority...' misattributed to Marcus.

The words shown were found, word for word, in the saved source text. Meditations, V.8.

Tolstoy keeps the physician analogy and the call to welcome what happens, but turns 'the nature of the universe' into 'providence' and adds a purpose Marcus does not state: the moral healing of the person and the reconnection of his severed private existence with 'the common life of all humanity'. The technical middle of the section (the masons' 'fitting' of stones, destiny made up of all causes) is dropped.

The words shown were found, word for word, in the saved source text. Meditations, VII.62.

Tolstoy keeps only the last clause (looking to the sources of men's opinions and impulses, you will not want their approbation) and drops the clause about not blaming those who err involuntarily.

The words shown were found, word for word, in the saved source text. Meditations, V.28.

Marcus's coarse image (stinking armpits, foul breath) becomes 'some repulsive ailment'; Tolstoy adds the explicit step 'treat moral ailments the same way' and expands the cure ('awaken his conscience and heal his blindness without anger, impatience or arrogance'). The ironic 'I wish thee well of thy discovery' is turned into plain assent.

The words shown were found, word for word, in the saved source text. Meditations, II.1.

Close in structure, but Tolstoy reworks the theology: Marcus's kinship 'not of the same blood or seed, but participating in the same intelligence and portion of the divinity' becomes 'not by flesh and blood but by the spirit which in each of us is from God'; Marcus's ground for invulnerability (no one can involve me in what is base) becomes 'evil for me is only the bad deed I do myself; no one can force me to do evil'. Eyelids become eyes; the final sentence ('every man who hates another for an offence sins against this') is Tolstoy's addition.

The words shown were found, word for word, in the saved source text. Meditations, XII.29.

Only the closing question of XII.29, recast as a statement ('this is what I call a happy life'); 'good thing' is narrowed to 'good deed'. The preceding rule (examine everything, do justice and speak the truth) is dropped.

The words shown were found, word for word, in the saved source text. Meditations, V.20.

Marcus speaks of men who obstruct one's proper acts; Tolstoy keeps only the core (the hindrance becomes a furtherance) and adds 'by an effort of spirit... gives me new strength' and the closing image of a bright road opening suddenly where no way out was seen, which is not in Marcus. Cf. also VIII.32 and VIII.35 for the same idea.

The words shown were found, word for word, in the saved source text. Meditations, XI.12 (cf. VIII.41, XII.3).

Marcus's sphere of the soul, shining with a light by which it sees the truth of all things and of itself, is kept; Tolstoy makes it 'transparent', lit 'from within by its own light', and adds that only attachment to external things can ruffle its smooth surface, causing refraction and loss of light — an elaboration (probably via an intermediary paraphrase) not in the Greek.

The words shown were found, word for word, in the saved source text. Meditations, VII.59.

Faithful; 'dig within' is folded into 'in you, within you', and 'it will not cease to murmur' renders 'ever bubble up'.

The words shown were found, word for word, in the saved source text. Meditations, VII.18 + VII.20.

VII.18 almost entire, then the closing sentence from VII.20. Marcus's bath (the wood must change to heat it) becomes heating water; 'what is more pleasing to the nature of the whole' becomes the flat statement 'all the life of the world is nothing but change'; 'for thyself to change' is made explicit as 'the change that awaits you' (death). VII.20's worry ('one thing only troubles me, lest I do what the constitution of man does not allow') is turned into a precept: take care only not to act against true human nature, and do in all things as it directs.

The words shown were found, word for word, in the saved source text. Meditations, VI.13.

Only the moral of VI.13. Marcus's examples (the dish as a dead fish or pig, Falernian as grape-juice, the purple robe as wool dyed in shell-fish blood, and the coarser one about intercourse) and the closing pointer to Crates are dropped, and so is 'look at their worthlessness'. The kept part is close.

The words shown were found, word for word, in the saved source text. Meditations, XI.8.

The first half of XI.8, close in structure, but reworded: 'the whole social community' (κοινωνία, πολίτευμα) becomes 'all mankind'; 'hates him and turns away' becomes 'hatred and malice'; and 'Zeus, who framed society' gives the power 'to grow again to what is near us' becomes 'the deity, who called men as brothers to a common life, gave them the freedom to be reconciled again after a quarrel'. The brotherhood and the reconciliation are Tolstoy's. The second half (repeated separation makes reunion hard; the grafted branch is not like the one that grew with the tree) is dropped.

The words shown were found, word for word, in the saved source text. Meditations, VI.32.

The whole of VI.32, sentence by sentence. Marcus's diminutive 'little body' and his 'soul ... understanding' (ψυχή, διάνοια) become plain 'body' and 'spirit'; 'whatever are its own activities are in its power' becomes 'the life of the spirit is self-sufficient'; and the closing clause (past and future activities are already indifferent) is put more strongly: the life of the spirit has no significance in past or future, all its importance is in the present.