Ralph Waldo EmersonРальф Уолдо Эмерсон
60 passagesотрывков: 60
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.
1. Какое огромное богатство может быть в маленькой избранной библиотеке. Общество мудрейших и достойнейших людей, избранное из всех цивилизованных стран мира на протяжении тысяч лет, предоставило нам здесь в лучшем порядке результаты своего изучения и своей мудрости. Сами люди скрыты и недоступны, они, может быть, были бы нетерпеливы, если бы мы нарушили их уединение и прервали их занятия, может быть, общественные условия сделали бы невозможным общение с ними, но мысль, которую они не открывали даже лучшим своим друзьям, написана здесь ясными словами для нас, посторонних людей иного века. Да, мы обязаны хорошим книгам самыми главными духовными благодеяниями в нашей жизни.
1. What enormous wealth there can be in a small, select library. A society of the wisest and worthiest people, chosen from all the civilized countries of the world over thousands of years, has set before us here, in the best order, the results of their study and their wisdom. The people themselves are hidden and out of reach; they might perhaps be impatient if we disturbed their solitude and interrupted their pursuits; perhaps the conditions of society would make it impossible to have any dealings with them; but the thought they did not disclose even to their best friends is written here in clear words for us, strangers of another age. Yes, we owe to good books the chief spiritual benefits of our lives.
From Books, in Society and Solitude · close to the original (more).
Emerson’s own wordsConsider what you have in the smallest chosen library. A company of the wisest and wittiest men that could be picked out of all civil countries, in a thousand years, have set in best order the results of their learning and wisdom. The men themselves were hid and inaccessible, solitary, impatient of interruption, fenced by etiquette; but the thought which they did not uncover to their bosom friend is here written out in transparent words to us, the strangers of another age.
We owe to books those general benefits which come from high intellectual action.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Books, in Society and Solitude (1870), Paragraph beginning 'But it is not less true that there are books which are of that importance in a man's private experience'; the four sentences that follow it.
Close, sentence by sentence. 'Consider what you have in the smallest chosen library' becomes an exclamation ('What enormous wealth there can be in a small chosen library'); 'the wisest and wittiest men' becomes 'the wisest and worthiest'; 'in a thousand years' becomes 'over thousands of years'; 'solitary, impatient of interruption, fenced by etiquette' is spelled out (they might be impatient if we broke into their solitude and their work; social conditions might make meeting them impossible). The last sentence is freer: 'We owe to books those general benefits which come from high intellectual action' becomes 'Yes, we owe to good books the chief spiritual benefits of our life'. Emerson's five sentences are printed here; the reviewer may prefer Tolstoy's version because of that last sentence.
5. Заслуга величайших мыслителей состоит именно в том, что они, независимо от существовавших до них книг и преданий, выражали то, чтó сами думали, а не то, чтó думали или прежде жившие, или окружающие их люди.
Так же точно и каждый из нас должен подстерегать и улавливать те светлые мысли, которые, подобно искрам, от времени до времени вспыхивают и разгораются в нашем сознании. Для каждого из нас подобные внутренние просветления имеют гораздо больше значения, нежели созерцание и изучение целого созвездия поэтов и мудрецов.
5. The merit of the greatest thinkers lies precisely in this: independently of the books and traditions that existed before them, they expressed what they themselves thought, and not what was thought either by those who had lived before them or by the people around them.
In just the same way each of us must watch for and catch those bright thoughts that, like sparks, now and then flash up and blaze in our consciousness. For each of us such inner illuminations mean far more than the contemplation and study of a whole constellation of poets and sages.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“Moses, Plato and Milton” become “the greatest thinkers,” and the gleam of light from within becomes bright thoughts that flash up “like sparks.”
Emerson’s own words… the highest merit we ascribe to Moses, Plato and Milton is that they set at naught books and traditions, and spoke not what men, but what _they_ thought.
A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), First paragraph, after 'To believe your own thought, to believe that what is true for you in your private heart is true for all men,—that is genius'.
Two consecutive sentences, expanded and generalized. 'Moses, Plato and Milton' becomes 'the greatest thinkers'; 'set at naught books and traditions' becomes 'independent of the books and traditions that existed before them'; 'spoke not what men, but what they thought' becomes 'expressed what they themselves thought, and not what those who lived before them or the people around them thought'. The second sentence becomes a paragraph of its own and gains 'in the same way', a simile ('like sparks'), and 'for each of us such inner illuminations mean far more than the contemplation and study of a whole constellation of poets and sages' for Emerson's 'more than the lustre of the firmament of bards and sages'. The Jubilee list of sources names a Russian Self-Reliance («О доверии к себе», Posrednik, 1904), possibly Tolstoy's route.
3. Все мы похожи на детей, сперва повторяющих неопровержимые истины своих бабушек, потом — учителей, а по мере возраста — и других замечательных людей, попадающихся на нашем пути.
С каким трудом стараемся мы вытвердить наизусть слова, слышанные нами от них! Когда же сами доходим до той ступени, на которой стояли эти наши наставники, и понимаем смысл их слов, то разочарование наше бывает настолько сильно, что мы бы с охотой забыли всё, чтò от них слышали.
3. We are all like children: we repeat first the irrefutable truths of our grandmothers, then those of our teachers, and, as we grow older, those of other remarkable people we meet along our way.
With what pains we try to learn by heart the words we have heard from them! But when we ourselves reach the step on which these mentors of ours stood, and understand the meaning of their words, our disappointment is so strong that we would gladly forget all we heard from them.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedBeing “willing to let the words go” becomes a disappointment so strong “that we would gladly forget all we heard from them.”
Emerson’s own wordsWe are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see,—painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them and are willing to let the words go; for at any time they can use words as good when occasion comes.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Late in the essay, after 'We shall not always set so great a price on a few texts, on a few lives'.
The first half is close ('the sentences of grandames and tutors' becomes 'the irrefutable truths of their grandmothers, then of their teachers', and 'painfully recollecting the exact words they spoke' becomes an exclamation, 'With what labour we try to learn by heart the words we heard from them!'). The end changes Emerson's sense: where he says that once we reach the speakers' point of view we 'understand them and are willing to let the words go; for at any time they can use words as good', Tolstoy writes that our disappointment is then so strong that we would gladly forget all we heard from them.
2. Для народов, как и для личностей, освобождение от предрассудков не уменьшает нравственных преград, но только заменяет более грубые руководства жизни более возвышенными. Многие бедные души теряют при этой замене свою поддержку. Но в этом нет ничего дурного или опасного. Это только рост. Ребенок должен выучиться ходить один. Сначала человек, лишившийся привычного суеверия, чувствует себя потерянным, бездомным. Но это отнятие от него внешних поддержек загоняет его внутрь себя и этим самым укрепляет его. Он чувствует себя лицом к лицу с богом: он читает не по книге, а в душе своей смысл учения, и его маленькая часовня расширяется до величественного храма небесного свода.
2. For nations, as for individuals, liberation from prejudices does not lessen moral barriers, but only replaces the cruder guides of life with loftier ones. Many poor souls lose their support in this exchange. But there is nothing bad or dangerous in this. It is only growth. A child must learn to walk alone. At first a man deprived of his accustomed superstition feels lost, homeless. But this taking away of his outward supports drives him into himself and thereby strengthens him. He feels himself face to face with God: he reads the meaning of the teaching not from a book but in his own soul, and his little chapel widens into the majestic temple of the vault of heaven.
From Character · shortened by Tolstoy (more).
Emerson’s own wordsOf course each poor soul loses all his old stays; …
Is not this wrong? is not this dangerous? ’Tis not wrong, but the law of growth. It is not dangerous, any more than the mother’s withdrawing her hands from the tottering babe, at his first walk across the nursery-floor: the child fears and cries, but achieves the feat, instantly tries it again, and never wishes to be assisted more. And this infant soul must learn to walk alone. At first he is forlorn, homeless; but this rude stripping him of all support drives him inward, and he finds himself unhurt; he finds himself face to face with the majestic Presence, reads the original of the Ten Commandments, the original of Gospels and Epistles; nay, his narrow chapel expands to the blue cathedral of the sky, …
To nations or to individuals the progress of opinion is not a loss of moral restraint, but simply a change from coarser to finer checks.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Character (North American Review, 1866), in Lectures and Biographical Sketches (1883), Paragraph beginning 'In the present tendency of our society, in the new importance of the individual'.
One paragraph, condensed, with its last sentence moved to the front: 'To nations or to individuals the progress of opinion is not a loss of moral restraint, but simply a change from coarser to finer checks' opens Tolstoy's version, 'the progress of opinion' becoming 'freedom from prejudices'. Left out: the list of old stays (bishop, confessor, class-leader, fagot, penance), the simile of the mother withdrawing her hands from the tottering babe, the Ten Commandments and Gospels and Epistles, and the verse quoted at the end. 'he finds himself unhurt' becomes 'and so strengthens him'; 'the majestic Presence' becomes 'God'; 'reads the original' becomes 'reads the meaning of the teaching, not in a book, but in his own soul'; 'the blue cathedral of the sky' becomes 'the majestic temple of the vault of heaven'.
Translation note. «Предрассудки», “prejudices”, are received notions; the word is kept apart from «суеверие», “superstition”, later in the passage.
2. Христос был истинный пророк. Он видел тайну души. Он видел величие человека. Он был верен тому, что живет в вас и во мне. Он видел бога воплощенным в человеке. И в состоянии величественного восторга он сказал: «Я божественен, бог действует чрез меня, чрез меня говорит. Хочешь видеть, — смотри на себя, когда ты думаешь и чувствуешь так же, как я теперь думаю и чувствую». И люди услыхали эти слова и в следующем поколении сказали: «Это был Иегова, сошедший с неба. И я убью всех тех, кто скажет, что это был человек».
Способы выражения, его язык, его притчи заняли место его истины; церкви основывались не на его истинах, а на его сравнениях. И христианство стало мифом так же, как прежние поэтические учения греков, египтян.
Он уважал Моисея и пророков, но не считал нужным удерживать их первобытные откровения и подчинял их вечному откровению сердца. Познав тот повелевающий закон, который живет в сердцах людей, он не подчинял этот закон никакому другому. Он признал этот закон самим богом.
2. Christ was a true prophet. He saw the mystery of the soul. He saw the greatness of man. He was true to what lives in you and in me. He saw God incarnate in man. And in a state of sublime rapture he said: “I am divine, God acts through me, speaks through me. If you want to see, look at yourself when you think and feel as I now think and feel.” And people heard these words, and in the next generation they said: “This was Jehovah come down from heaven. And I will kill all who say that this was a man.”
The forms of expression, his language, his parables, took the place of his truth; churches were founded not on his truths but on his comparisons. And Christianity became a myth, like the earlier poetic teachings of the Greeks and the Egyptians.
He respected Moses and the prophets, but did not think it necessary to retain their primitive revelations, and he subordinated them to the eternal revelation of the heart. Having come to know the commanding law that lives in human hearts, he subordinated that law to no other. He acknowledged that law as God himself.
From An Address delivered before the Senior Class in Divinity College, Cambridge, Sunday even… · shortened by Tolstoy (more).
Emerson’s own wordsJesus Christ belonged to the true race of prophets. He saw with open eye the mystery of the soul.
Alone in all history, he estimated the greatness of man. One man was true to what is in you and me. He saw that God incarnates himself in man, and evermore goes forth anew to take possession of his world. He said, in this jubilee of sublime emotion, ‘I am divine. Through me, God acts; through me, speaks. Would you see God, see me; or, see thee, when thou also thinkest as I now think.’
… and said, in the next age, ‘This was Jehovah come down out of heaven. I will kill you, if you say he was a man.’ The idioms of his language, and the figures of his rhetoric, have usurped the place of his truth; and churches are not built on his principles, but on his tropes. Christianity became a Mythus, as the poetic teaching of Greece and of Egypt, before.
He felt respect for Moses and the prophets; but no unfit tenderness at postponing their initial revelations, to the hour and the man that now is; to the eternal revelation in the heart. Thus was he a true man. Having seen that the law in us is commanding, he would not suffer it to be commanded. Boldly, with hand, and heart, and life, he declared it was God.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. An Address delivered before the Senior Class in Divinity College, Cambridge, Sunday evening, 15 July 1838 (the Divinity School Address), in Nature, Addresses, and Lectures, The paragraph 'Jesus Christ belonged to the true race of prophets' and the two that follow, to 'Boldly, with hand, and heart, and life, he declared it was God'.
One continuous passage, cut and in places paraphrased; the order is Emerson's. Left out: 'Drawn by its severe harmony, ravished with its beauty, he lived in it, and had his being there'; 'and evermore goes forth anew to take possession of his world'; the lament 'But what a distortion did his doctrine and memory suffer' with the sentences on Reason and the Understanding; the sentences on miracles; 'Thus was he a true man'; and the closing 'the only soul in history who has appreciated the worth of man'. 'Alone in all history, he estimated the greatness of man' becomes 'He saw the greatness of man'; 'Would you see God, see me; or, see thee' becomes 'If you would see, look at yourself'; 'The understanding ... said' becomes 'people heard these words and in the next generation said'; 'I will kill you, if you say he was a man' becomes 'I will kill all who say he was a man'; 'no unfit tenderness at postponing their initial revelations, to the hour and the man that now is; to the eternal revelation in the heart' becomes 'did not think it needful to keep their primitive revelations, and subordinated them to the eternal revelation of the heart'; 'Boldly, with hand, and heart, and life, he declared it was God' becomes 'He recognized this law as God himself'.
7. Изнутри или сзади светит через нас свет, — мы можем знать, что мы ничто, а что всё этот свет. То, что мы обыкновенно называем человеком, — едящее, пьющее, сажающее, считающее существо — не представляет нам человека в его истинном свете, но, напротив, показывает нам его в ложном. Истинный человек — это та душа, которая живет в нем. Если бы он только проявил ее делами, мы бы преклонялись перед ней.
Мудрая пословица говорит: «Бог приходит к нам без звона». Это значит, что нет перегородки между нами и началом всего, нет стены между человеком — последствием — и богом — причиною.
7. From within or from behind, a light shines through us — we can know that we are nothing, and that this light is everything. What we commonly call man — the eating, drinking, planting, counting being — does not present man to us in his true light, but, on the contrary, shows him to us in a false one. The true man is the soul that lives in him. If only he would manifest it in deeds, we would bow down before it.
A wise proverb says: “God comes to us without a bell.” This means that there is no partition between us and the beginning of all things, no wall between man — the effect — and God — the cause.
From The Over-Soul, in Essays, First Series · joined by Tolstoy from several places (more).
Emerson’s own wordsFrom within or from behind, a light shines through us upon things and makes us aware that we are nothing, but the light is all.
What we commonly call man, the eating, drinking, planting, counting man, does not, as we know him, represent himself, but misrepresents himself. Him we do not respect, but the soul, whose organ he is, would he let it appear through his action, would make our knees bend.
A wise old proverb says, “God comes to see us without bell;” that is, as there is no screen or ceiling between our heads and the infinite heavens, so is there no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Over-Soul, in Essays, First Series (1841), Two places a paragraph apart: 'From within or from behind, a light shines through us' (paragraph beginning 'If we consider what happens in conversation'), and 'A wise old proverb says' (the next paragraph).
Joined from two places, in Emerson's order, as Tolstoy's two paragraphs. Left out: 'A man is the facade of a temple wherein all wisdom and all good abide', and in the proverb's gloss the simile 'as there is no screen or ceiling between our heads and the infinite heavens'. 'upon things' is dropped; 'does not, as we know him, represent himself, but misrepresents himself' becomes 'does not show man in his true light, but in a false one'; 'Him we do not respect, but the soul, whose organ he is' becomes 'The true man is the soul that lives in him'; 'would he let it appear through his action, would make our knees bend' becomes 'if only he showed it in deeds, we would bow before it'; 'no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins' becomes 'no partition between us and the source of all, no wall between man, the effect, and God, the cause'. The Jubilee list of sources names a Russian Over-Soul («Высшая душа», tr. I. Nakashidze, Posrednik, 1902), possibly Tolstoy's route.
6. Если есть человек, не имеющий права на землю, то незаконно право на землю — мое, ваше, всякого человека.
6. If there is a man who has no right to the land, then the right to the land is unlawful — mine, yours, every man’s.
From Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association,… · close to the original (more).
What Tolstoy read · Stanton Coit, The Message of Man: A Book of Ethical Scriptures27. Whilst another man has no land, my title to mine, your title to yours, is at once vitiated.
Source text: archive.orgEmerson’s own wordsOf course, whilst another man has no land, my title to mine, your title to yours, is at once vitiated.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association, Boston, 25 January 1841, in Nature, Addresses, and Lectures, After 'he has no farm, and he cannot get one'.
Close, with two changes. 'whilst another man has no land' becomes 'if there is a man who has no right to land', and Tolstoy adds a third owner ('mine, yours, every man's'); 'is at once vitiated' becomes 'is unlawful'. Coit, whom Tolstoy read, prints the sentence alone, without Emerson's 'Of course', as Tolstoy has it. Emerson's sentence is printed here without 'Of course', as Coit prints it; the reviewer may prefer Tolstoy's version because of the change from 'has no land' to 'has no right to land'.
Translation note. The Jubilee text breaks the italics at each comma and at the dash; the English sets the line as one.
6. Лучшие умы, любящие истину за истину, не заботятся о присвоении истины в собственность. Они принимают ее с благодарностью везде, где встречают, и не кладут на нее клейма чьего-нибудь имени, потому что истина эта издавна, в вечности уже принадлежала им.
6. The best minds, who love truth for its own sake, think much less of property in truth. They accept it thankfully everywhere, and do not label or stamp it with any man’s name, for it is theirs long beforehand, and from eternity.
From The Over-Soul, in Essays, First Series · close to the original (more).
Tolstoy’s version, in EnglishThe best minds, which love truth for its own sake, do not care to appropriate truth as their property. They accept it gratefully wherever they meet it and do not stamp it with the brand of anyone’s name, because this truth already belonged to them long ago, in eternity.
Emerson’s own wordsThe mind is one, and the best minds, who love truth for its own sake, think much less of property in truth. They accept it thankfully everywhere, and do not label or stamp it with any man’s name, for it is theirs long beforehand, and from eternity.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Over-Soul, in Essays, First Series (1841), The paragraph on conversation and the common nature, toward its end.
Close. 'think much less of property in truth' becomes 'do not care about owning truth'; 'The mind is one' is left out. The Jubilee list names I. Nakashidze's Russian of this essay, «Высшая душа» (Posrednik, 1902).
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.
4. Кто хочет сделаться истинным человеком, тот должен отбросить угождение миру; кто хочет жить истинной жизнью, тот пусть не руководится тем, что принято считать добром, а пусть тщательно доискивается, где и что есть истинное добро. Нет ничего святее и производительнее самостоятельной душевной пытливости. Прежде всего установите в себе такое отношение к явлениям жизни, а потом уже решайте сами для себя все возникающие вопросы.
4. Whoever wants to become a true man must give up pleasing the world; whoever wants to live a true life, let him not be guided by what is commonly considered good, but let him search out carefully where and what the true good is. Nothing is holier or more fruitful than the independent inquiry of the soul. First of all establish in yourselves such an attitude toward the phenomena of life, and only then decide for yourselves all the questions that arise.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“Must be a nonconformist” becomes “must give up pleasing the world,” “the integrity of your own mind” becomes “the independent inquiry of the soul,” and the promise “you shall have the suffrage of the world” is gone. †
† An intermediate translation may have made this change.
Emerson’s own wordsWhoso would be a man, must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness.
Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'Society everywhere is in conspiracy against the manhood of every one of its members'.
Four consecutive sentences, followed in order and changed in each. 'must be a nonconformist' becomes 'must cast off pleasing the world' (должен отбросить угождение миру), and 'a man' 'a true man'; 'He who would gather immortal palms' becomes 'he who wants to live a true life'; 'must not be hindered by the name of goodness, but must explore if it be goodness' becomes 'let him not be guided by what is accepted as good, but let him search carefully where and what the true good is'. 'Nothing is at last sacred but the integrity of your own mind' becomes 'There is nothing holier and more fruitful than the soul's own inquiry' (самостоятельной душевной пытливости). 'Absolve you to yourself, and you shall have the suffrage of the world' becomes 'First establish this relation to the things of life in yourself, and then decide for yourself every question that arises': Emerson's promise of the world's assent is gone. The Jubilee list names a Russian of this essay, «О доверии к себе» (Posrednik, 1904); whether the changes are its translator's is not known. No printable.
2. Не желай смерти потому, что тебе тяжело жить. Вся тяжесть мира на плечах каждого нравственного существа заставляет его исполнять свое призвание. Единственное средство избавления от этой тяжести это — исполнение своего призвания. Тебя отпустят, только когда ты сделаешь назначенное тебе дело.
2. Do not wish for death because it is hard for you to live. The whole weight of the world on the shoulders of every moral being compels him to fulfill his calling. The only means of deliverance from this weight is the fulfillment of one’s calling. You will be released only when you have done the work appointed for you.
From Worship, in The Conduct of Life · reworded by Tolstoy (more).
What changed“Out of pusillanimity” becomes “because it is hard for you to live,” and the task becomes a calling: “to hold him to his task” becomes “compels him to fulfill his calling,” and “performance” “the fulfillment of one’s calling”; “known in all the worlds of God” is dropped.
Emerson’s own wordsYou shall not wish for death out of pusillanimity. The weight of the Universe is pressed down on the shoulders of each moral agent to hold him to his task. The only path of escape known in all the worlds of God is performance. You must do your work, before you shall be released.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Worship, in The Conduct of Life (1860), Toward the end of the essay, after 'How will death help them?'.
Four consecutive sentences, close in order and image. 'out of pusillanimity' becomes 'because life is hard for you' (потому, что тебе тяжело жить): Emerson names the wish as faint-heartedness, though his sentences before speak of men who suffer 'from politics, or bad neighbors, or from sickness'. 'to hold him to his task' becomes 'makes him fulfil his calling' (заставляет его исполнять свое призвание); 'The only path of escape known in all the worlds of God is performance' becomes 'The only means of release from this weight is the fulfilment of one's calling', without 'known in all the worlds of God'; 'You must do your work, before you shall be released' becomes 'You will be let go only when you have done the work appointed you'. No Russian of this essay is in the Jubilee list. The saved text is the Boston printing of 1871. No printable.
3. Почитай того, чья жизнь есть неперестающая победа, — того, кто, благодаря тому, что стремится к бесконечному и истинному, находит поддержку не в похвалах, а в труде, — кто не блестит и не хочет блестеть. Он, вперед зная, что пострадает за это, избрал ту добродетель, которая подвергается ругательствам, ту истину, для истребления которой соединяются все разрозненные враги ее. Высшая добродетель всегда противна мирскому закону.
3. Honor him whose life is an unceasing victory — him who, because he strives toward the infinite and the true, finds support not in praise but in labor — him who does not shine and does not wish to shine. Knowing beforehand that he will suffer for it, he has chosen the virtue that is reviled, the truth for whose destruction all its scattered enemies unite. The highest virtue is always contrary to the law of the world.
From Worship, in The Conduct of Life · reworded by Tolstoy (more).
What changedThe religion “which churches stop their discords to burn and exterminate” becomes “the truth for whose destruction all its scattered enemies unite,” so the churches go unnamed; “by sympathy with the invisible and real” becomes “because he strives toward the infinite and the true,” and “against the law” becomes “contrary to the law of the world.”
Emerson’s own wordsHonor him whose life is perpetual victory; him, who, by sympathy with the invisible and real, finds support in labor, instead of praise; who does not shine, and would rather not.
With eyes open, he makes the choice of virtue, which outrages the virtuous; of religion, which churches stop their discords to burn and exterminate; for the highest virtue is always against the law.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Worship, in The Conduct of Life (1860), Toward the end of the essay, after the men who 'have truly learned thus much wisdom'.
The first sentence is close; the second is changed. 'by sympathy with the invisible and real' becomes 'because he strives for the infinite and true' (благодаря тому, что стремится к бесконечному и истинному). 'With eyes open' becomes 'knowing beforehand that he will suffer for it' (вперед зная, что пострадает за это); 'virtue, which outrages the virtuous' becomes 'the virtue that is met with abuse' (которая подвергается ругательствам); 'religion, which churches stop their discords to burn and exterminate' becomes 'the truth for whose destruction all its scattered enemies unite' (для истребления которой соединяются все разрозненные враги ее), so the churches are no longer named. 'for the highest virtue is always against the law' becomes a sentence of its own, 'The highest virtue is always contrary to the worldly law' (мирскому закону). No Russian of this essay is in the Jubilee list. The saved text is the Boston printing of 1871. No printable.
5. Постоянное исполнение незаметных обязанностей с простым и нравственно возвышенным чувством укрепляет характер до той степени, при которой он будет мужественно и сильно действовать в шуме мира и на плахе.
5. The constant fulfillment of unnoticed duties with a simple and morally exalted feeling strengthens character to such a degree that it will act with courage and strength in the noise of the world and on the scaffold.
From Heroism, in Essays, First Series · reworded by Tolstoy (more).
What changed“The unremitting retention of simple and high sentiments in obscure duties” becomes “the constant fulfillment of unnoticed duties with a simple and morally exalted feeling,” so holding fast to sentiments becomes doing one’s duties, and a temper that “will work with honor” becomes one that “will act with courage and strength.” †
† An intermediate translation may have made this change.
Emerson’s own wordsThe unremitting retention of simple and high sentiments in obscure duties is hardening the character to that temper which will work with honor, if need be in the tumult, or on the scaffold.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Heroism, in Essays, First Series (1841), Late in the essay, after 'Let him quit too much association, let him go home much, and stablish himself in those courses he approves'.
One sentence, close in its frame and changed in two places. 'The unremitting retention of simple and high sentiments in obscure duties' becomes 'the constant fulfilment of unnoticed duties with a simple and morally elevated feeling' (Постоянное исполнение незаметных обязанностей с простым и нравственно возвышенным чувством), so Emerson's holding fast to sentiments becomes the doing of duties; 'which will work with honor' becomes 'it will act bravely and strongly' (будет мужественно и сильно действовать). 'if need be' is left out, and 'in the tumult' becomes 'in the noise of the world' (в шуме мира). Not faithful throughout: no printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
4. На вопрос о том, буду ли я, я — отдельный от всего мира — жить после смерти, на этот вопрос есть только один ответ: если лучше, чтобы продолжалась отдельная жизнь после смерти, она будет продолжаться; если же не лучше, то она прекратится.
Всё, что я знаю о боге, заставляет меня верить в то, что то, что он сделал, — самое лучшее для нас.
4. To the question of whether I — I, separate from the whole world — will live after death, to this question there is only one answer: if it is better that a separate life should continue after death, it will continue; and if it is not better, it will cease.
All that I know of God makes me believe that what he has done is the very best for us.
From Immortality, in Letters and Social Aims · reworded by Tolstoy (more).
What changedEmerson’s close, that “if we saw the whole” we should see “that it was better so,” becomes a paragraph whose words are not in the essay, “All that I know of God makes me believe that what he has done is the very best for us,” and “conscious personal life” becomes “a separate life.” †
† An intermediate translation may have made this change.
After Emerson’s own wordsI think all sound minds rest on a certain preliminary conviction, namely, that if it be best that conscious personal life shall continue, it will continue; if not best, then it will not: and we, if we saw the whole, should of course see that it was better so.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Immortality, in Letters and Social Aims (1876), After the saying of Marcus Antoninus, 'It were well to die if there be gods, and sad to live if there be none'.
Signed 'after Emerson': one sentence retold. Its core is kept closely: 'if it be best that conscious personal life shall continue, it will continue; if not best, then it will not' becomes 'if it is better that the separate life continue after death, it will continue; if not better, it will cease' (отдельная жизнь, 'separate' for 'conscious personal'). Emerson's frame, 'I think all sound minds rest on a certain preliminary conviction', becomes the one answer to the question whether 'I, I separate from all the world,' will live after death. His close, 'and we, if we saw the whole, should of course see that it was better so', becomes a paragraph of its own, 'All that I know of God makes me believe that what he has done is the very best for us', whose words are not in the essay; the nearest is the same essay's 'All I have seen teaches me to trust the Creator for all I have not seen', the opening of 4-9.3. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
3. Всё, что я видел и знаю, учит меня верить тому, чего я не видел и не знаю. То, что готовит для нас провидение в будущем, что бы это ни было, должно быть нечто величественное, благое, в том же роде, как и те дела его, которые мы знаем здесь. Наше будущее должно соответствовать тому самому высшему, что мы можем только вообразить, живя в этой жизни.
3. All that I have seen and know teaches me to believe in what I have not seen and do not know. What Providence prepares for us in the future, whatever it may be, must be something majestic and good, of the same kind as its works that we know here. Our future must answer to the very highest that we can possibly imagine while living in this life.
From Immortality, in Letters and Social Aims · reworded by Tolstoy (more).
What changedTrusting “the Creator for all I have not seen” becomes believing “in what I have not seen and do not know,” so the Creator is gone, and a future “up to the style of our faculties” becomes one that must “answer to the very highest that we can possibly imagine.” †
† An intermediate translation may have made this change.
Emerson’s own wordsAll I have seen teaches me to trust the Creator for all I have not seen. Whatever it be which the great Providence prepares for us, it must be something large and generous, and in the great style of his works. The future must be up to the style of our faculties,--of memory, of hope, of imagination, of reason.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньВсё, чтò я видел и знаю, учит меня верить тому, чего я не видел и не знаю.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Immortality, in Letters and Social Aims (1876), Near the end of the essay, after 'Shall I hold on with both hands to every paltry possession?'.
Three sentences in order, each changed. 'All I have seen teaches me to trust the Creator for all I have not seen' becomes 'All that I have seen and know teaches me to believe in what I have not seen and do not know': the Creator is gone, and knowing is added. 'something large and generous, and in the great style of his works' becomes 'something majestic, good, of the same kind as those works of his which we know here'. 'The future must be up to the style of our faculties,--of memory, of hope, of imagination, of reason' becomes 'Our future must answer to the very highest that we can only imagine, living in this life' (Наше будущее должно соответствовать тому самому высшему, что мы можем только вообразить, живя в этой жизни). «На каждый день» (29 March) ends otherwise: 'the same as what I have come to know here, if I have known how to know this good in this life'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
6. Человек робок и всё выпрашивает себе снисхождения. Он едва отваживается сказать: я есмь, я мыслю.
6. Man is timid and is forever begging indulgence for himself. He hardly dares to say: I am, I think.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“Apologetic” is spelled out as “forever begging indulgence for himself,” “he dares not say” becomes “He hardly dares to say,” and Emerson’s “‘I think,’ ‘I am’” is turned round: “I am, I think.” †
† An intermediate translation may have made this change.
Emerson’s own wordsMan is timid and apologetic; he is no longer upright; he dares not say ‘I think,’ ‘I am,’ but quotes some saint or sage.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'The centuries are conspirators against the sanity and authority of the soul'.
'Man is timid and apologetic' becomes 'Man is timid and keeps begging indulgence for himself' (всё выпрашивает себе снисхождения); 'he is no longer upright' is left out; 'he dares not say' becomes 'he hardly dares to say' (едва отваживается), and Emerson's 'I think,' 'I am' are given the other way round, 'I am, I think' (я есмь, я мыслю). Tolstoy stops before 'but quotes some saint or sage'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
4. Болезнь, лишение члена, жестокое разочарование, потеря имущества, потеря друзей кажется в первое время невозвратимой потерей. Но года проявляют глубокую врачебную силу, которая лежит в этих потерях.
4. Sickness, the loss of a limb, a cruel disappointment, the loss of property, the loss of friends seems at first an irretrievable loss. But the years reveal the deep healing power that lies in these losses.
From Compensation, in Essays, First Series · reworded by Tolstoy (more).
What changed“Unpaid loss, and unpayable” becomes “an irretrievable loss,” and “the deep remedial force that underlies all facts” becomes “the deep healing power that lies in these losses,” so Emerson’s law of all facts is narrowed to the losses named. †
† An intermediate translation may have made this change.
Emerson’s own wordsA fever, a mutilation, a cruel disappointment, a loss of wealth, a loss of friends, seems at the moment unpaid loss, and unpayable. But the sure years reveal the deep remedial force that underlies all facts.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Compensation, in Essays, First Series (1841), Near the end of the essay, after 'And yet the compensations of calamity are made apparent to the understanding also, after long intervals of time'.
Two sentences, close but for their ends. Emerson's list is kept, with 'illness' (Болезнь) for 'a fever' and 'loss of a limb' for 'a mutilation'; 'seems at the moment unpaid loss, and unpayable' becomes 'seems at first an irretrievable loss'. 'the sure years' becomes 'the years', and 'the deep remedial force that underlies all facts' becomes 'the deep healing force which lies in these losses' (которая лежит в этих потерях): Emerson's law of all facts is narrowed to the losses named. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
3. Каждое приобретение так называемого прогресса сопряжено с некоторым лишением: общество обогатится, например, новым изобретением, а между тем утратит некоторое свойство, врожденное каждому из нас. Образованный человек имеет экипажи, но едва владеет своими ногами. У него прекрасные женевские часы, но ему не узнать часа по солнцу. Он купит астрономический календарь и, полагаясь на то, что найдет в нем всё нужное, не сумеет отличить ни одной звезды на небе, не подметит ни осеннего, ни весеннего равноденствия.
Разумный человек, откидывая всё излишнее, в конце концов возвращается к тому, что для него необходимо.
3. Every acquisition of so-called progress is bound up with some deprivation: society will be enriched, for example, by a new invention, and meanwhile will lose some faculty inborn in each of us. The educated man has carriages, but barely has the use of his own legs. He has a fine Geneva watch, but he cannot tell the hour by the sun. He will buy an astronomical almanac and, relying on finding everything he needs in it, will not be able to pick out a single star in the sky, will notice neither the autumnal nor the vernal equinox.
The reasonable man, casting off everything superfluous, in the end returns to what is necessary for him.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedAdds a closing sentence not found in the essay, “The reasonable man, casting off everything superfluous, in the end returns to what is necessary for him”; “For every thing that is given something is taken” becomes “Every acquisition of so-called progress is bound up with some deprivation.” †
† An intermediate translation may have made this change.
Emerson’s own wordsFor every thing that is given something is taken. Society acquires new arts and loses old instincts.
The civilized man has built a coach, but has lost the use of his feet.
He has a fine Geneva watch, but he fails of the skill to tell the hour by the sun. A Greenwich nautical almanac he has, and so being sure of the information when he wants it, the man in the street does not know a star in the sky. The solstice he does not observe; the equinox he knows as little; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Part 4 of the essay, on the spirit of society, after 'Society never advances'.
Emerson's sentences in order, shortened and changed, with a closing sentence not found. 'For every thing that is given something is taken' becomes 'Every acquisition of so-called progress (так называемого прогресса) is joined with some loss'; 'Society acquires new arts and loses old instincts' becomes 'society is enriched, for example, by a new invention, and loses some property innate in each of us'. The American and the New Zealander are left out. 'has lost the use of his feet' becomes 'hardly commands his legs', and 'He is supported on crutches, but lacks so much support of muscle' is left out. The Geneva watch is kept; the Greenwich nautical almanac becomes 'an astronomical calendar', 'does not know a star in the sky' 'will not be able to tell one star in the sky', and 'The solstice he does not observe; the equinox he knows as little' 'will not notice either the autumn or the spring equinox'. The second paragraph, 'The reasonable man, casting off everything superfluous, in the end returns to what is necessary for him', is not in the essay; the nearest found is 'the wish, namely, to cast aside the superfluous and arrive at short methods' in Emerson's 'New England Reformers' (Essays, Second Series). No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
4. Почти все наши расходы делаются для того, чтобы быть похожими на других.
4. Our expense is almost all for conformity.
From Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association,… · close to the original (more).
Tolstoy’s version, in EnglishAlmost all our expenses are incurred in order to be like others.
Emerson’s own wordsOur expense is almost all for conformity. It is for cake that we run in debt; …
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association, Boston, 25 January 1841, After 'We spend our incomes for paint and paper, for a hundred trifles, I know not what, and not for the things of a man'.
A close translation of one sentence: 'Almost all our expenses are made so as to be like others', which renders 'for conformity'. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
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. Счастлив тот, кто, отвергнув побуждения и причины, по которым обыкновенно действует человечество, решается иметь доверие к самому себе. Высока должна быть душа, тверда воля, ясен взгляд у того, кто может заменить себе общество, обычай, постановления и довести себя до того, чтобы одно внутреннее убеждение имело над ним ту же силу, какую для других имеет «железная необходимость».
3. Happy is he who, having rejected the motives and reasons by which mankind ordinarily acts, resolves to trust himself. Lofty must be the soul, firm the will, clear the sight of him who can be to himself a substitute for society, custom, and statutes, and bring himself to the point where inner conviction alone has over him the same power that “iron necessity” has for others.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedEmerson’s demand, “it demands something godlike in him who has cast off the common motives of humanity,” becomes a blessing, “Happy is he who,” trusting himself “for a taskmaster” is left out, and “faithful his will” becomes “firm the will.” †
† An intermediate translation may have made this change.
Emerson’s own wordsAnd truly it demands something godlike in him who has cast off the common motives of humanity and has ventured to trust himself for a taskmaster. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law, to himself, that a simple purpose may be to him as strong as iron necessity is to others!
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'If any one imagines that this law is lax, let him keep its commandment one day'.
Emerson's two sentences, changed in each. 'it demands something godlike in him who has cast off the common motives of humanity and has ventured to trust himself for a taskmaster' becomes 'Happy is he who, having rejected the motives and reasons by which mankind usually acts, resolves to trust himself' (Счастлив тот…): the demand becomes a blessing, and 'for a taskmaster' is left out. 'High be his heart, faithful his will, clear his sight' becomes 'High must be the soul, firm the will, clear the sight' (тверда воля). 'that he may in good earnest be doctrine, society, law, to himself' becomes 'of one who can replace for himself society, custom, institutions'; 'that a simple purpose may be to him as strong as iron necessity is to others' becomes 'that inner conviction alone has over him the same power that "iron necessity" has for others'. No printable. The Jubilee list names two Russian Emerson selections, Nakashidze's «Высшая душа» (Posrednik, 1902) and «О доверии к себе» (Posrednik, 1904), and two English ones, Garnett's Passages (1902) and Broadbent's An Emerson's Treasury (1903); none was found online, so whether a change is Tolstoy's or a translator's cannot be told.
4. Политическая победа, увеличение дохода, выздоровление ваших больных, возвращение отсутствующих друзей или что-нибудь еще в том же роде благоприятное поднимает ваш дух, и вы думаете, что настанут для вас лучшие дни. Не верьте этому. Ничто не принесет вам мира, кроме вас самих.
4. A political victory, a rise in income, the recovery of your sick, the return of absent friends, or anything else favorable of the same kind raises your spirits, and you think that better days will come for you. Do not believe it. Nothing will bring you peace but yourself.
From Self-Reliance, in Essays, First Series · close to the original (more).
Emerson’s own wordsA political victory, a rise of rents, the recovery of your sick or the return of your absent friend, or some other favorable event raises your spirits, and you think good days are preparing for you.
Do not believe it.
Nothing can bring you peace but yourself.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), The last paragraph of the essay, after 'So use all that is called Fortune'.
Close. Tolstoy leaves out the essay's last sentence, 'Nothing can bring you peace but the triumph of principles.' 'A rise of rents' becomes 'a rise in income' (увеличение дохода), 'the return of your absent friend' becomes 'the return of absent friends', and 'good days are preparing for you' becomes 'better days will come for you'. Thoughts of Wise Men (1903) has no version of it. The Jubilee list of the Circle's sources names a Russian Self-Reliance («О доверии к себе», Посредник, 1904), not consulted, and two English selections, Garnett's Passages from his writings (1902) and Broadbent's An Emerson Treasury (1903), not found on archive.org. Emerson's three sentences are printed here.
1. Мы знаем, что душа божественна. Не могу сказать, соберутся ли опять в телесной оболочке те удивительные свойства, которые живут во мне теперь; также не могу сказать о том, имели ли они прежде своего появления здесь такую же естественную историю, как то тело, которое я вижу перед собою; но одно я знаю верно, что свойства эти не начинали существовать, не могут быть больны вместе с болезнью моего тела, не могут быть похоронены ни в каком гробу, но что они были прежде, чем был мир. И это дает мне веру, мужество и надежду.
Душа всё знает. Никакое сообщение не может удивить ее. Ничто не может быть больше ее. Пусть боится, кто хочет. Душа живет в своем прирожденном царстве, она пространнее пространства и старее времени.
1. We know that the soul is divine. I cannot say whether the wonderful qualities that live in me now will come together again in a bodily shell; nor can I say whether, before they appeared here, they had the same natural history as the body I see before me; but one thing I know for certain: that these qualities did not begin to exist, cannot fall sick with the sickness of my body, cannot be buried in any coffin, but that they were before the world was. And this gives me faith, courage, and hope.
The soul knows all. No message can surprise it. Nothing can be greater than it. Let him fear who will. The soul lives in its native kingdom; it is more spacious than space and older than time.
From The Method of Nature, an oration delivered before the Society of the Adelphi, Waterville… · reworded by Tolstoy (more).
What changedFaith, from which Emerson draws courage and hope, becomes the first of three gifts: “I draw from this faith courage and hope” becomes “this gives me faith, courage, and hope”; “this body you see before you” becomes “the body I see before me.”
Emerson’s own wordsWe cannot describe the natural history of the soul, but we know that it is divine.
I cannot tell if these wonderful qualities which house to-day in this mortal frame, shall ever re-assemble in equal activity in a similar frame, or whether they have before had a natural history like that of this body you see before you; but this one thing I know, that these qualities did not now begin to exist, cannot be sick with my sickness, nor buried in any grave; but that they circulate through the Universe: before the world was, they were.
I draw from this faith courage and hope.
All things are known to the soul. It is not to be surprised by any communication. Nothing can be greater than it. Let those fear and those fawn who will. The soul is in her native realm, and it is wider than space, older than time, wide as hope, rich as love.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Method of Nature, an oration delivered before the Society of the Adelphi, Waterville College, Maine, 11 August 1841, The closing paragraph; in Miscellanies, Embracing Nature, Addresses, and Lectures (Boston, 1856).
Shortened, and changed in two places. Tolstoy leaves out 'We cannot describe the natural history of the soul, but', 'in equal activity in a similar frame' (he has only 'in a bodily shell', в телесной оболочке), 'but that they circulate through the Universe', the sentence 'Nothing can bar them out, or shut them in, but they penetrate the ocean and land, space and time, form and essence, and hold the key to universal nature', 'and those fawn', and 'wide as hope, rich as love'. 'This body you see before you' becomes 'the body which I see before me' (которое я вижу перед собою). 'I draw from this faith courage and hope', where the faith is the source, becomes 'And this gives me faith, courage, and hope' (И это дает мне веру, мужество и надежду): faith becomes the first of three gifts. Tolstoy begins a new paragraph at 'All things are known to the soul' and sets its first three sentences in italics. Thoughts of Wise Men (1903) has no version of it. No printable.
3. Человек есть существо могущественное, и тот, кто сознает могущество своей души и знает, что он слабеет, когда ищет силу вне себя, — тот, обуздав тело и дух, делается истинным властелином, идет прямо и совершает чудеса. Он похож на человека, который, стоя на своих ногах, естественно сильнее упавшего на землю.
3. Man is a powerful being, and he who is conscious of the power of his soul and knows that he grows weak when he seeks strength outside himself — he, having bridled body and spirit, becomes a true ruler, walks straight, and works miracles. He is like a man who, standing on his own feet, is naturally stronger than one who has fallen to the ground.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedThrowing himself “unhesitatingly on his thought” becomes “having bridled body and spirit,” “power is inborn” becomes “the power of his soul,” and “a man who stands on his head” becomes one “who has fallen to the ground.” †
† An intermediate translation may have made this change.
Emerson’s own wordsHe who knows that power is inborn, that he is weak because he has looked for good out of him and elsewhere, and so perceiving, throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs, works miracles; just as a man who stands on his feet is stronger than a man who stands on his head.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), The end of the next-to-last paragraph, after 'It is only as a man puts off all foreign support and stands alone that I see him to be strong and to prevail'.
Reworded throughout. Tolstoy opens with a clause not in the passage, 'Man is a mighty being' (Человек есть существо могущественное). 'He who knows that power is inborn' becomes 'he who is conscious of the might of his soul'; 'that he is weak because he has looked for good out of him and elsewhere' becomes 'knows that he grows weak when he seeks strength outside himself'; 'throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs' becomes 'having bridled body and spirit, becomes a true master, walks straight' (обуздав тело и дух, делается истинным властелином, идет прямо); 'works miracles' is kept. 'A man who stands on his head' becomes 'one who has fallen to the ground' (упавшего на землю), and Tolstoy adds 'naturally'. Whether the changes are Tolstoy's or those of the Russian Self-Reliance of 1904 («О доверии к себе», named in the Jubilee list) was not checked; that translation was not consulted. No printable.
7. Доброта есть нечто самобытное и действительное. Сколько в человеке доброты, столько в нем и жизни. Сознание этого закона законов пробуждает в душе чувство, которое мы называем религиозным и которое составляет наше высшее счастье.
7. Kindness is something self-existent and real. As much kindness as there is in a man, so much life is there in him. The consciousness of this law of laws awakens in the soul a feeling that we call religious and that makes up our highest happiness.
From An Address delivered before the Senior Class in Divinity College, Cambridge, Sunday even… · shortened by Tolstoy (more).
Emerson’s own wordsBenevolence is absolute and real. So much benevolence as a man hath, so much life hath he.
The perception of this law of laws awakens in the mind a sentiment which we call the religious sentiment, and which makes our highest happiness.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. An Address delivered before the Senior Class in Divinity College, Cambridge, Sunday evening, 15 July 1838 (the Divinity School Address), in Nature, Addresses, and Lectures, Two places a paragraph apart, early in the address: 'Benevolence is absolute and real' (paragraph beginning 'These facts have always suggested to man the sublime creed'), and the opening of the next paragraph, 'The perception of this law of laws'; in Miscellanies, Embracing Nature, Addresses, and Lectures (Boston, 1856).
Shortened, each sentence kept close. Tolstoy takes 'Benevolence is absolute and real. So much benevolence as a man hath, so much life hath he.' and joins to it the first sentence of the next paragraph, 'The perception of this law of laws awakens in the mind a sentiment which we call the religious sentiment, and which makes our highest happiness.' He leaves out the four sentences between, on the one spirit from which all things proceed and on the strength a man has while he seeks good ends; in Tolstoy 'this law of laws' is the law that a man has as much life as he has goodness. 'Benevolence' is 'goodness' (Доброта), 'absolute' is 'self-subsistent' (самобытное), and 'in the mind' is 'in the soul' (в душе). Emerson's sentences are printed here, the two places joined; the reviewer may keep Tolstoy's version because of the cut.
1. Люди так погрязли в материальных интересах, что на проявления души человеческой, выражающиеся в отношениях к людям, смотрят только с точки зрения улучшения своего имущественного положения. Их уважение измеряется богатством того и другого, а не внутренним достоинством человека. Но человек истинно просвещенный стыдится своих владений, своих денег из уважения к своему разумному я.
1. People are so mired in material interests that they look on the manifestations of the human soul, expressed in relations with others, only from the standpoint of improving their own fortunes. Their respect is measured by the wealth of this man or that, and not by a man’s inner worth. But a truly enlightened man is ashamed of his possessions, of his money, out of respect for his rational I.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedMen who “esteem the religious, learned and civil institutions as guards of property” become people who look on “the manifestations of the human soul” only “from the standpoint of improving their own fortunes,” and respect “for his nature” becomes respect “for his rational I.” †
† An intermediate translation may have made this change.
Emerson’s own wordsAnd so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance.
Men have looked away from themselves and at things so long that they have come to esteem the religious, learned and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property.
They measure their esteem of each other by what each has, and not by what each is.
But a cultivated man becomes ashamed of his property, out of new respect for his nature.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньПо недостатку доверия к себе люди с величайшим старанием поддерживают установившиеся порядки; они до того погрязли в материальных интересах, что на проявления души человеческой, выражающиеся в отношениях к людям, смотрят только с точки зрения улучшения своего имущественного положения.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Part 4 of the essay, the paragraph beginning 'And so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance'.
Reworded. Of Emerson's sentence on the religious, learned, and civil institutions, which men 'esteem ... as guards of property', Tolstoy keeps only men's absorption in property: 'People are so sunk in material interests that they look on the manifestations of the human soul, expressed in relations to people, only from the standpoint of improving their property' (на проявления души человеческой, выражающиеся в отношениях к людям, смотрят только с точки зрения улучшения своего имущественного положения). 'They measure their esteem of each other by what each has, and not by what each is' becomes 'Their respect is measured by the wealth of the one and the other, and not by a person's inner worth'. 'A cultivated man becomes ashamed of his property, out of new respect for his nature' becomes 'a truly enlightened man is ashamed of his possessions, his money, out of respect for his rational self' (из уважения к своему разумному я). Tolstoy's version in На каждый день (11 June) opens with Emerson's preceding sentence, 'And so the reliance on Property ... is the want of self-reliance', as 'From want of trust in themselves people maintain established orders with the greatest zeal'; the Circle begins at the next clause. Whether the first sentence's wording is Tolstoy's or that of the Russian Self-Reliance of 1904 («О доверии к себе», named in the Jubilee list, not consulted) was not checked. No printable.
3. Так как я рожден для земли, то земля и дана мне для того, чтобы брать из нее, что мне нужно для обработки и посадки, и я имею право требовать себе свою долю.
3. Since I was born for the earth, the earth has been given me so that I may take from it what I need for tilling and planting, and I have the right to claim my share.
From The Conservative, a lecture delivered at the Masonic Temple, Boston, 9 December 1841 · reworded by Tolstoy (more).
What changed“Nor could I, without pusillanimity, omit to claim so much” becomes “I have the right to claim my share”: Emerson’s speaker would be a coward not to claim it, Tolstoy’s has a right to it.
Emerson’s own wordsAll your aggregate existences are less to me a fact than is my own; as I am born to the earth, so the Earth is given to me, what I want of it to till and to plant; nor could I, without pusillanimity, omit to claim so much.
Source text: gutenberg.orgTolstoy’s own version · Путь жизниТак как я рожден для земли, то земля и дана мне для того, чтобы брать из нее, что мне нужно, для обработки и посадки, и я имею право требовать себе свою долю.
Покажите же мне, где она?
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. The Conservative, a lecture delivered at the Masonic Temple, Boston, 9 December 1841, The reformer's answer to the conservative, the paragraph beginning 'Now you touch the heart of the matter, replies the reformer'; in Miscellanies, Embracing Nature, Addresses, and Lectures (Boston, 1856).
Reworded at the end. 'As I am born to the earth, so the Earth is given to me, what I want of it to till and to plant' is close; 'nor could I, without pusillanimity, omit to claim so much' becomes 'and I have the right to demand my share' (и я имею право требовать себе свою долю): Emerson's speaker would be a coward not to claim it, Tolstoy's has a right to it. Tolstoy leaves out the clause before, 'All your aggregate existences are less to me a fact than is my own'. The speaker is the reformer, answering the conservative. Tolstoy printed the same sentence in На каждый день (10 March, no. 9, Jubilee vol. 43) and, with a question added, 'Show me, then, where it is?' (Покажите же мне, где она?), in The Path of Life. No printable.
4. Радость духа есть признак его силы.
4. The joy of the spirit indicates its strength.
From Considerations by the Way, in The Conduct of Life · close to the original (more).
Tolstoy’s version, in EnglishThe joy of the spirit is a sign of its strength.
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton CoitThe joy of the spirit indicates its strength.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Considerations by the Way, in The Conduct of Life (1860), The paragraph on health and cheerfulness, after 'Whenever you are sincerely pleased, you are nourished'.
Word for word. Tolstoy probably took it from Coit's The Message of Man (1902), one of his anthologies, where the sentence stands alone as verse 9 of the chapter 'Delight in Right-doing is the Essence of Virtue', credited to Emerson (What Tolstoy read). His Emerson selections by Garnett (1902) and Broadbent (1903), named in the Jubilee list, were not found on archive.org and may hold it too. Emerson's sentence is 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.
4. Бóльшая часть преступлений и зла мира совершается по недоверию к разуму: «Верь, или будь проклят». В этом главная причина зла. Принимая без рассуждения то, что он должен бы был разбирать своим разумом, человек в конце концов отвыкает от рассуждения и действительно подпадает проклятию сам и вводит в грех своих ближних. Спасение людей лишь в том, чтобы научиться мыслить самостоятельно для того, чтобы верно направлять свою мысль.
4. The greater part of the crimes and evil of the world is done out of distrust of reason: “Believe, or be damned.” In this lies the chief cause of evil. Accepting without reflection what he ought to have examined with his reason, a man in the end loses the habit of reflection, and really does fall under the curse himself, and leads his neighbors into sin. The salvation of people lies only in learning to think independently, so as to direct their thought rightly.
Source not found yet (more).
Related · The World's Advance-ThoughtThe belief that one may, by believing in something, be saved from the consequences of his wrong-doing, is a curse to humanity, and the cause - of most of the evils that now afflict the world.
Source text: archive.orgDetails
Not found yet.
The English was not found, in Emerson or elsewhere. The nearest found is an editorial paragraph in Lucy Mallory's journal (1891–92, Related): belief in salvation by believing is 'the cause of most of the evils that now afflict the world', and the New Age 'will not say, "Believe or be damned"; but it will say, "Know thyself."' It shares Tolstoy's 'Believe, or be damned' and 'the chief cause of evil', and nothing of his distrust of reason, the habit of reasoning lost, or salvation in learning to think for oneself. Nothing ties it to this entry, and the signature Emerson is unconfirmed.
Searched: The saved Emerson texts (Essays I and II, Conduct of Life, Society and Solitude, Letters and Social Aims, Miscellanies, Lectures and Biographical Sketches) for 'damn', 'believe or', 'distrust', and 'think for himself'; the saved Channing, Parker, Thoreau, Carlyle, and Martineau texts, Coit, Southgate (both), Tileston, Unity's Church-Door Pulpit, The Coming Day for January–December 1898, and the saved issues of The World's Advance-Thought for 'be damned' and 'distrust of reason'; archive.org full text for 'believe or be damned' with 'distrust of reason', 'Emerson', 'the chief cause', and 'think for himself', and for 'crimes and evils of the world'; Jubilee vol. 40 (Thoughts of Wise Men).
2. Эпохи нашей жизни определяются не заметными нам, совершаемыми по нашей воле поступками: браком, получением места и т. п., но мыслями, которые приходят во время прогулки, среди ночи, за едою, в особенности теми мыслями, которые, охватывая всё наше прошедшее, говорят нам: ты поступил так, но лучше было бы поступить иначе. И все наши дальнейшие поступки, как рабы, служат этим мыслям: исполняют их волю.
2. The epochs of our life are determined not by the actions that we notice and perform by our own will — marriage, obtaining a position, and the like — but by the thoughts that come to us on a walk, in the middle of the night, at a meal, and especially by those thoughts which, taking in all our past, say to us: You acted in this way, but it would have been better to act otherwise. And all our later actions, like slaves, serve these thoughts: they carry out their will.
From Spiritual Laws, in Essays, First Series · reworded by Tolstoy (more).
What changed“A silent thought by the way-side as we walk” becomes thoughts that come “on a walk, in the middle of the night, at a meal,” “our choice of a calling” drops out of the visible facts, and “a thought which revises our entire manner of life” becomes thoughts “taking in all our past.”
What Tolstoy read · The Message of Man: A Book of Ethical Scriptures, gathered by Stanton Coit… in a thought which revises our entire manner of lite, and says: "Thus hast thou done, but it were better thus ". And all our after-years like menials serve and wait on this and execute its will.
Source text: archive.orgThoreau’s own wordsBut real action is in silent moments. The epochs of our life are not in the visible facts of our choice of a calling, our marriage, our acquisition of an office, and the like, but in a silent thought by the way-side as we walk; …
… in a thought which revises our entire manner of life and says,—‘Thus hast thou done, but it were better thus.’
And all our after years, like menials, serve and wait on this, and according to their ability execute its will.
Source text: gutenberg.orgRelated · Every Day with Thoreau, a calendar in The Coming DayOur thoughts are the epochs in our lives ; all else is but as a journal of the winds that blew while we were here.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Spiritual Laws, in Essays, First Series (1841), Near the end of the essay, after 'We adore an institution, and do not see that it is founded on a thought which we have'.
The words are Emerson's, from 'Spiritual Laws', and Tolstoy signs them Thoreau; the attribution is wrong. Thoreau has a sentence on the same theme, 'Our thoughts are the epochs in our lives' (letter to Harrison Blake, Concord, 9 August 1850), printed in the calendar 'Every Day with Thoreau' (The Coming Day, August 1898) that the Jubilee list names among Tolstoy's sources (Related); a confusion of the two may explain the signature, but nothing found shows how it arose. Coit's The Message of Man (1902) prints Emerson's passage under Emerson's name, without 'according to their ability', as Tolstoy has it (What Tolstoy read). Tolstoy changes it: 'the visible facts of our choice of a calling, our marriage, our acquisition of an office' becomes 'the acts we notice, done by our will: marriage, getting a position, and so on' (the calling dropped); 'a silent thought by the way-side as we walk' becomes 'thoughts that come during a walk, in the middle of the night, at a meal' (среди ночи, за едою, not in Emerson or Coit); 'a thought which revises our entire manner of life' becomes 'those thoughts which, taking in all our past'; 'Thus hast thou done, but it were better thus' becomes 'you acted so, but it would have been better to act otherwise'; and 'all our after years, like menials' becomes 'all our later acts, like slaves'.
4. Растем мы вот как. В каждой мысли каждого человека лежит уже высшая мысль; в том характере, который проявляет человек нынче, уже готовится высший характер. Юноша откидывает иллюзии детства, муж откидывает незнание и бурные страсти юношества, старец откидывает себялюбие мужа и становится всё более и более всемирною душою. Он поднимается на высшую и на более твердую ступень жизни. Внешние отношения и условия вымирают, и он всё больше входит в бога и бог в него, — до тех пор, пока не спадает с него последняя одежда себялюбия, и он соединяется с богом, сливает свою волю с его волей и участвует в его величии.
4. This is how we grow. In every thought of every man a higher thought already lies; in the character that a man shows today, a higher character is already being prepared. The youth casts off the illusions of childhood, the grown man casts off the ignorance and the stormy passions of youth, the old man casts off the self-love of the grown man and becomes more and more a universal soul. He ascends to a higher and firmer step of life. Outward relations and conditions die away, and he enters more and more into God and God into him — until the last garment of self-love falls from him, and he unites with God, merges his will with God’s will, and shares in his greatness.
From Immortality, in Letters and Social Aims · reworded by Tolstoy (more).
What changed“Shares the will and the immensity of the First Cause” becomes “merges his will with God’s will, and shares in his greatness,” “rising to realities” becomes ascending “to a higher and firmer step of life,” and “a public and universal soul” loses “public.”
Emerson’s own wordsBut this is the way we rise. Within every man's thought is a higher thought,--within the character he exhibits to-day, a higher character.
The youth puts off the illusions of the child, the man puts off the ignorance and tumultuous passions of youth; proceeding thence puts off the egotism of manhood, and becomes at last a public and universal soul.
He is rising to greater heights, but also rising to realities; the outer relations and circumstances dying out, he entering deeper into God, God into him, until the last garment of egotism falls, and he is with God,--shares the will and the immensity of the First Cause.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Immortality, in Letters and Social Aims (1876), Toward the end of the essay, after 'will you offer them rolling ages without end?'.
Close, sentence by sentence, with words changed. 'This is the way we rise' becomes 'this is how we grow'; 'within the character he exhibits to-day, a higher character' becomes 'in the character a man shows today a higher character is already being prepared'. Emerson's third stage has no subject ('proceeding thence puts off the egotism of manhood'); Tolstoy gives it one, 'the old man' (старец). 'Becomes at last a public and universal soul' becomes 'becomes more and more a universal soul' (всё более и более всемирною душою), 'public' dropped; 'He is rising to greater heights, but also rising to realities' becomes 'He rises to a higher and a firmer step of life' (на высшую и на более твердую ступень жизни); and 'shares the will and the immensity of the First Cause' becomes 'merges his will with His will and shares His greatness'. The Jubilee list names two Emerson selections Tolstoy used, Garnett's (1902) and Broadbent's (1903); neither was found online. No printable, for the changes.
4. Новая, тайная, радостная и сверхъестественная красота представляется человеку, когда сердце его открывается добродетели. Он познает тогда то, что выше его. Он знает тогда, что существо его беспредельно, познает, что, как ни низок он теперь, он рожден для добра, для совершенства. То, что он почитает, уже принадлежит ему, хотя он еще не ощущает его. Он должен, — он знает теперь значение этого великого слова.
4. A new, secret, joyful, and supernatural beauty presents itself to man when his heart opens to virtue. He then comes to know what is above him. He knows then that his being is boundless; he comes to know that, however low he may be now, he was born for the good, for perfection. What he reveres already belongs to him, though he does not yet feel it. He ought — he knows now the meaning of this great word.
From An Address delivered before the Senior Class in Divinity College, Cambridge, 15 July 1838 · reworded by Tolstoy (more).
What changed“A more secret, sweet, and overpowering beauty” becomes “a new, secret, joyful, and supernatural beauty,” “low as he now lies in evil and weakness” becomes “however low he may be now,” and “though his analysis fails to render account of it” is left out.
Emerson’s own wordsA more secret, sweet, and overpowering beauty appears to man when his heart and mind open to the sentiment of virtue. Then he is instructed in what is above him.
He learns that his being is without bound; that, to the good, to the perfect, he is born, low as he now lies in evil and weakness.
That which he venerates is still his own, though he has not realized it yet. _He ought._ He knows the sense of that grand word, though his analysis fails to render account of it.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. An Address delivered before the Senior Class in Divinity College, Cambridge, 15 July 1838 (the Divinity School Address), Its second paragraph, after 'These works of thought have been the entertainments of the human spirit in all ages'; in Miscellanies, Embracing Nature, Addresses, and Lectures.
Close in its order, its adjectives changed. 'A more secret, sweet, and overpowering beauty' becomes 'A new, secret, joyful and supernatural beauty' (Новая, тайная, радостная и сверхъестественная красота): 'more' is read as 'new', 'sweet' becomes 'joyful', and 'overpowering' 'supernatural'. 'When his heart and mind open to the sentiment of virtue' becomes 'when his heart opens to virtue'. 'Low as he now lies in evil and weakness' becomes 'however low he is now', the evil and weakness left out; 'though he has not realized it yet' becomes 'though he does not yet feel it'; and 'though his analysis fails to render account of it' is left out, so that 'He knows the sense of that grand word' becomes 'he knows now the meaning of this great word'. The italic 'He ought' is Emerson's. No printable, for the changes.
6. Человек как будто всегда слышит за собой голос, но не может повернуть голову и увидать говорящего. Голос этот говорит на всех языках, управляет всеми людьми, но никто никогда не видал говорящего. Если только человек станет точно повиноваться этому голосу, примет его в себя так, что не будет более в мыслях отделять себя от него, ему будет казаться, что он сам есть этот голос, он сольется с ним. И чем внимательнее он будет слушать этот голос, тем большая мудрость сообщится ему, и голос этот разрастется в величественный и торжественный призыв, который откроет ему блаженную жизнь. Но если он занят делами мирскими, а не той истиной, ради которой дела должны быть делаемы, тогда голос этот становится слаб и слышится только, как слабое жужжание.
6. Man seems always to hear a voice behind him, but he cannot turn his head and see the speaker. This voice speaks in all languages and governs all men, but no one has ever seen the speaker. If only a man will obey this voice exactly and take it into himself, so that in his thoughts he no longer separates himself from it, it will seem to him that he himself is this voice; he will merge with it. And the more attentively he listens to this voice, the greater the wisdom imparted to him, and this voice will swell into a majestic and solemn call that will open to him the blessed life. But if he is busy with the affairs of the world, and not with the truth for whose sake affairs ought to be done, then this voice grows weak and is heard only as a faint buzzing.
From The Method of Nature: An Oration delivered before the Society of the Adelphi, in Watervi… · reworded by Tolstoy (more).
What changed“It will adopt him” becomes “take it into himself,” so the man becomes the one who acts; “the sound swells to a ravishing music” becomes “a majestic and solemn call,” and “the things to be done” become “the affairs of the world.”
Emerson’s own wordsI conceive a man as always spoken to from behind, and unable to turn his head and see the speaker. In all the millions who have heard the voice, none ever saw the face.
That well-known voice speaks in all languages, governs all men, and none ever caught a glimpse of its form. If the man will exactly obey it, it will adopt him, so that he shall not any longer separate it from himself in his thought, he shall seem to be it, he shall be it.
If he listen with insatiable ears, richer and greater wisdom is taught him, the sound swells to a ravishing music, he is borne away as with a flood, he becomes careless of his food and of his house, he is the fool of ideas, and leads a heavenly life.
But if his eye is set on the things to be done, and not on the truth that is still taught, and for the sake of which the things are to be done, then the voice grows faint, and at last is but a humming in his ears.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Method of Nature: An Oration delivered before the Society of the Adelphi, in Waterville College, Maine, 11 August 1841, The paragraph beginning 'Whilst a necessity so great caused the man to exist'; in Miscellanies, Embracing Nature, Addresses, and Lectures.
Shortened, and changed in its turns. Tolstoy leaves out the children who seize one another by the ears ('so is the spirit our unseen pilot') and joins 'none ever saw the face' to the next sentence ('but no one has ever seen the speaker'). 'It will adopt him' becomes 'he will take it into himself' (примет его в себя), so that the man becomes the one who acts; 'he shall be it' becomes 'he will merge with it'. 'If he listen with insatiable ears' becomes 'the more attentively he listens'; 'the sound swells to a ravishing music' becomes 'this voice will grow into a majestic and solemn summons which will open to him a blessed life', and 'he is borne away as with a flood, he becomes careless of his food and of his house, he is the fool of ideas' is left out. 'The things to be done' become 'worldly affairs' (делами мирскими), and 'at last is but a humming in his ears' becomes 'is heard only as a faint buzzing'. No printable, for the changes.
5. Если и есть великое и доброе для вас, оно не явится к вам по первому или второму зову, не явится к вам легко, без труда и усилия.
5. If there is indeed something great and good for you, it will not come to you at the first or second call; it will not come to you easily, without labor and effort.
From Culture, in The Conduct of Life · reworded by Tolstoy (more).
What changed“Nor in the shape of fashion, ease, and city drawing-rooms” becomes “it will not come to you easily, without labor and effort,” so the forms of society give way to effort.
Emerson’s own wordsIf there is any great and good thing in store for you, it will not come at the first or the second call, nor in the shape of fashion, ease, and city drawing-rooms.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Culture, in The Conduct of Life (1860), Near the end of the essay, after 'Heaven sometimes hedges a rare character about with ungainliness and odium'.
The first clause close ('If there is anything great and good for you, it will not come to you at the first or the second call'); the second changed: 'nor in the shape of fashion, ease, and city drawing-rooms' becomes 'will not come to you easily, without labor and effort'. Emerson's point, that the good does not come in the forms of society, becomes one about effort. Emerson calendars of the 1880s print the sentence for a day of the year (archive.org full text: Selections from the Writings of Ralph Waldo Emerson, arranged under the days of the year, 1887); Tolstoy's Emerson selections (Garnett, 1902; Broadbent, 1903) were not found. No printable, for the change.
4. Человек, одаренный обыкновенными чувствами, сообразует мысли с вещами; художник сообразует вещи со своими мыслями. Обыкновенный человек считает природу неизменно укрепленной и твердой; художник — текучей, переливающейся и кладет на нее отпечаток своего существа. Для него непокорный мир покорен и податлив; он одевает прах и камни человеческими свойствами и превращает их в выражения разума.
4. The man endowed with ordinary senses conforms his thoughts to things; the artist conforms things to his thoughts. The ordinary man regards nature as immovably fixed and solid; the artist regards it as fluid and shifting, and sets the stamp of his own being upon it. For him the refractory world is obedient and pliant; he clothes dust and stones with human qualities and turns them into expressions of reason.
From Nature · close to the original (more).
Emerson’s own wordsThe sensual man conforms thoughts to things; the poet conforms things to his thoughts.
The one esteems nature as rooted and fast; the other, as fluid, and impresses his being thereon.
To him, the refractory world is ductile and flexible; he invests dust and stones with humanity, and makes them the words of the Reason.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Nature (1836), ch. VI 'Idealism', Ch. VI, the paragraph on the poet, after 'Possessed himself by a heroic passion, he uses matter as symbols of it'; in Nature, Addresses, and Lectures.
Close, sentence by sentence, with the persons renamed. 'The sensual man' becomes 'a man endowed with ordinary senses' (Человек, одаренный обыкновенными чувствами), and 'the one' 'the ordinary man' (Обыкновенный человек); 'the poet' becomes 'the artist' (художник), both times. 'As fluid' becomes 'fluid, shimmering' (текучей, переливающейся), and 'the words of the Reason' 'expressions of reason' (выражения разума). No printable, because 'poet' becomes 'artist'.
7. Истинной природе человека свойственно приобретать жизненное, неиссякаемое духовное достояние. Зависимость же от внешних материальных благ доводит нас до рабского подчинения людям и случайностям.
7. It is proper to the true nature of man to acquire a living, inexhaustible spiritual wealth. But dependence on outward material goods brings us to slavish subjection to men and to chance.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“Our slavish respect for numbers,” the crowds of party conventions, becomes “slavish subjection to men and to chance,” and the “living property” that “perpetually renews itself” becomes “inexhaustible spiritual wealth.” †
† An intermediate translation may have made this change.
Emerson’s own wordsBut that which a man is, does always by necessity acquire, and what the man acquires is living property, which does not wait the beck of rulers, or mobs, or revolutions, or fire, or storm, or bankruptcies, but perpetually renews itself wherever the man breathes.
Our dependence on these foreign goods leads us to our slavish respect for numbers.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Near the end, on the reliance on property, after 'a cultivated man becomes ashamed of his property, out of new respect for his nature'.
Condensed and changed. 'That which a man is, does always by necessity acquire, and what the man acquires is living property, which … perpetually renews itself' becomes 'It is proper to the true nature of man to acquire living, inexhaustible spiritual wealth' (Истинной природе человека свойственно приобретать жизненное, неиссякаемое духовное достояние): 'that which a man is' becomes 'man's true nature', 'perpetually renews itself' 'inexhaustible', and 'spiritual' is added; the list of what living property does not wait for (rulers, mobs, revolutions, fire, storm, bankruptcies) is left out. The second sentence is changed in sense: 'Our dependence on these foreign goods leads us to our slavish respect for numbers' (the crowds of party conventions, in Emerson's next sentences) becomes 'Dependence on external material goods leads us to slavish subjection to people and to chance' (доводит нас до рабского подчинения людям и случайностям). The Jubilee list of sources names a Russian Self-Reliance («О доверии к себе», Posrednik, 1904); it was not looked for. No printable.
2. Бог предоставляет каждой душе выбор между истиной и спокойствием. Выбирай одно из двух. Нельзя иметь и то и другое. Как маятник, колеблется человек между тем и другим. Тот, в ком преобладает любовь к спокойствию, воспримет первую встретившуюся ему веру, философию, политическую партию, — чаще всего ту, которую исповедывал его отец, и он получит спокойствие, удобство и общественное уважение, но он затворит дверь перед истиной.
2. God offers every soul a choice between truth and repose. Choose one of the two. You cannot have both. Like a pendulum, man swings between the one and the other. He in whom the love of repose prevails will accept the first faith, philosophy, or political party he comes across — most often the one his father professed — and he will gain repose, comfort, and public esteem, but he will shut the door on truth.
From Intellect, in Essays, First Series · close to the original (more).
Emerson’s own wordsGod offers to every mind its choice between truth and repose. Take which you please,—you can never have both.
Between these, as a pendulum, man oscillates.
He in whom the love of repose predominates will accept the first creed, the first philosophy, the first political party he meets,—most likely his father’s.
He gets rest, commodity, and reputation; but he shuts the door of truth.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Intellect, in Essays, First Series (1841), Near the end of the essay, after 'A self-denial no less austere than the saint's is demanded of the scholar'.
Close, with one word changed. 'God offers to every mind its choice' becomes 'God offers every soul the choice' (Бог предоставляет каждой душе выбор); 'Take which you please' becomes 'Choose one of the two' (Выбирай одно из двух); 'rest, commodity, and reputation' becomes 'rest, comfort, and public respect' (спокойствие, удобство и общественное уважение). Tolstoy stops before the man in whom the love of truth predominates. No printable, because 'mind' becomes 'soul'.
6. Жизнь человека есть самодвижущийся круг, который из бесконечно малого расходится во все стороны, в новые и всё большие круги, не имеющие конца.
6. The life of man is a self-moving circle which, from the infinitely small, spreads out on all sides into new and ever larger circles that have no end.
From Circles, in Essays, First Series · close to the original (more).
Emerson’s own wordsThe life of man is a self-evolving circle, which, from a ring imperceptibly small, rushes on all sides outwards to new and larger circles, and that without end.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Circles, in Essays, First Series (1841), Early in the essay, after 'He can only be reformed by showing him a new idea which commands his own'.
A close translation of the whole sentence: 'The life of man is a self-moving circle which from the infinitely small spreads out on all sides into new and ever greater circles that have no end' (Жизнь человека есть самодвижущийся круг, который из бесконечно малого расходится во все стороны, в новые и всё большие круги, не имеющие конца). The one difference is the translator's: 'from a ring imperceptibly small' becomes 'from the infinitely small'. Faithful to the English: printable offered; a reviewer may judge that difference enough to keep Tolstoy's version.
Translation note. The Russian italic is broken only at the commas; it is set here as one span.
2. Нравственность — это направление воли на цели общие, всемирные. Безнравственен тот, кто действует для частной цели. Нравственен тот, — мы говорим это с Марком Аврелием и Кантом, — чья цель или побудительная причина может быть поставлена целью всех разумных существ. Мы утверждаем, что это величественное понимание или заповедь лежит в сознании каждого человека. Это-то и есть присутствие вечного в каждом смертном.
2. Morality is the direction of the will toward common, universal ends. He is immoral who acts for a private end. He is moral — we say this with Marcus Aurelius and Kant — whose end or motive can be set up as the end of all rational beings. We affirm that this majestic conception or commandment lies in the consciousness of every man. This is precisely the presence of the eternal in every mortal.
From Character · joined by Tolstoy from several places (more).
Emerson’s own wordsMorals is the direction of the will on universal ends. He is immoral who is acting to any private end.
He is moral,--we say it with Marcus Aurelius and with Kant,--whose aim or motive may become a universal rule, binding on all intelligent beings; …
We affirm that in all men is this majestic perception and command; that it is the presence of the Eternal in each perishing man; …
Source text: gutenberg.orgTolstoy’s own version · На каждый деньНравственен тот, — мы говорим это с Марком Аврелием и Кантом, — чья цель или побудительная причина может быть поставлена целью всех живых существ.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Character (North American Review, 1866), in Lectures and Biographical Sketches (1883), Two places some pages apart: the paragraph after 'All violence, all that is dreary and repels, is not power but the absence of power', and the paragraph after Heraclitus's 'God is here also'.
Joined from two places in the essay. The first three sentences are close, with one change: 'whose aim or motive may become a universal rule, binding on all intelligent beings' becomes 'whose aim or motive can be set as the aim of all rational beings' (может быть поставлена целью всех разумных существ), so Kant's universal rule becomes a shared aim. Tolstoy stops before 'and with Vauvenargues'. The last two sentences come from a later paragraph: 'We affirm that in all men is this majestic perception and command' becomes 'We affirm that this majestic understanding or commandment lies in the consciousness of every man' (лежит в сознании каждого человека), and 'the presence of the Eternal in each perishing man' 'the presence of the eternal in every mortal' (в каждом смертном). In На каждый день (3 February, no. 8; Tolstoy's own version) the same text has 'all living beings' (всех живых существ) and ends at 'consciousness of every man'. No printable.
8. Что посеешь, то и пожнешь. Ударь, и ты пострадаешь. Служи, и тебе будут служить. Если ты в жизни своей служишь людям, то никакою хитростью не можешь избежать вознаграждения.
8. What you sow, you will reap. Strike, and you will suffer. Serve, and you will be served. If in your life you serve people, then by no cunning can you escape being rewarded.
From The Sovereignty of Ethics · reworded by Tolstoy (more).
What changed“If you love and serve men” loses “love” and becomes “If in your life you serve people,” and escaping “by any hiding or stratagem” becomes escaping “by no cunning.”
Emerson’s own wordsAs thou sowest, thou shalt reap.
Smite, and thou shalt smart.
Serve, and thou shalt be served.
If you love and serve men, you cannot, by any hiding or stratagem, escape the remuneration.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Sovereignty of Ethics (North American Review, 1878), in Lectures and Biographical Sketches (1883), On the law of compensation in nature and in the moral world: 'The law is: To each shall be rendered his own'.
Close in the first three sentences, changed in the fourth. 'As thou sowest, thou shalt reap' becomes the proverb 'What you sow, you reap' (Что посеешь, то и пожнешь); 'Smite, and thou shalt smart' 'Strike, and you will suffer'; 'Serve, and thou shalt be served' kept. 'If you love and serve men' becomes 'If in your life you serve people' (Если ты в жизни своей служишь людям): 'love' is left out and 'in your life' added; 'by any hiding or stratagem' becomes 'by any cunning' (никакою хитростью). Emerson's lead-in, 'The law is: To each shall be rendered his own', is left out. No printable, because 'love' is left out inside the sentence.
3. Легко жить в мире, следуя общественному мнению, а в уединении только своему. Силен тот человек, кто в толпе удерживает кротость и независимость уединения.
3. It is easy to live in the world by following public opinion, and in solitude by following only one’s own. That man is strong who in the crowd keeps the meekness and independence of solitude.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“The great man” becomes “That man is strong,” and keeping “with perfect sweetness the independence of solitude” becomes keeping “the meekness and independence of solitude,” so the manner of keeping it becomes a second thing kept; “the world’s opinion” becomes “public opinion.”
Emerson’s own wordsIt is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), On conformity: 'What I must do is all that concerns me, not what the people think'.
Changed in two words. 'The great man' becomes 'strong is the man' (Силен тот человек); 'keeps with perfect sweetness the independence of solitude' becomes 'keeps the meekness and independence of solitude' (удерживает кротость и независимость уединения), so that the sweetness, the manner in which the great man keeps his independence, becomes a second thing kept from solitude. 'The world's opinion' becomes 'public opinion' (общественному мнению). No printable.
7. Мне стыдно думать о том, как часто я уступчиво жертвовал своими убеждениями и как легко подчинялся омертвелым учреждениям и обычаям.
7. I am ashamed to think how often I have compliantly sacrificed my convictions, and how easily I have submitted to lifeless institutions and customs.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedEmerson’s “we” becomes “I,” and capitulating “to badges and names, to large societies” becomes having “compliantly sacrificed my convictions”; “customs” are added to the dead institutions.
Emerson’s own wordsI am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), After 'A man is to carry himself in the presence of all opposition as if every thing were titular and ephemeral but he'.
Reworded. Emerson's 'we' becomes 'I', and 'how easily we capitulate to badges and names, to large societies and dead institutions' becomes 'how often I compliantly sacrificed my convictions and how easily I submitted to dead institutions and customs' (как часто я уступчиво жертвовал своими убеждениями и как легко подчинялся омертвелым учреждениям и обычаям): the badges, names, and large societies are replaced by the sacrifice of convictions, and 'customs' is added. 'Dead institutions' and 'how easily' are Emerson's.
3. То, что человек сделает, тем он и владеет. Пусть никто не считает ничего прочным добром, кроме того, что находится в нем самом и что должно расти в нем до тех пор, пока он жив.
3. What a man does, that he owns. Let no one count anything a lasting good except what is in himself and what must grow in him for as long as he lives.
From Spiritual Laws, in Essays, First Series · shortened by Tolstoy (more).
Emerson’s own wordsWhat a man does, that he has.
What has he to do with hope or fear?
In himself is his might.
Let him regard no good as solid but that which is in his nature and which must grow out of him as long as he exists.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Spiritual Laws, in Essays, First Series (1841), After 'To make habitually a new estimate,—that is elevation'.
Shortened. Tolstoy keeps the first and fourth sentences and leaves out the two between them ('What has he to do with hope or fear? In himself is his might.'). 'Let him regard no good as solid' becomes 'Let no one consider anything a solid good' (Пусть никто не считает ничего прочным добром); 'which is in his nature' becomes 'which is in himself' (что находится в нем самом); 'must grow out of him as long as he exists' becomes 'must grow in him as long as he lives' (должно расти в нем до тех пор, пока он жив). No printable, because sentences are left out inside the passage.
1. Отделение себя от ручного труда не может быть без потери силы и истины даже для пророков. Я не сомневаюсь, что ошибки и пороки нашей литературы и философии, — их излишняя утонченность, женственность, меланхоличность, — должны быть приписаны ослабленным и болезненным привычкам литературного сословия. Пускай книга будет не так хороша, но только бы тот, кто делает книгу, был бы способнее и лучше и не был бы, как видим мы теперь, смешным контрастом тому, что он пишет.
1. There can be no separating oneself from manual labor without a loss of strength and truth, even for prophets. I have no doubt that the faults and vices of our literature and philosophy — their excessive refinement, effeminacy, melancholy — must be ascribed to the weakened and sickly habits of the literary class. Let the book be less good, if only the one who makes the book were abler and better, and were not, as we now see, a laughable contrast to what he writes.
From Man the Reformer · close to the original (more).
Emerson’s own wordsYet I will suggest that no separation from labor can be without some loss of power and of truth to the seer himself; that, I doubt not, the faults and vices of our literature and philosophy, their too great fineness, effeminacy, and melancholy, are attributable to the enervated and sickly habits of the literary class.
Better that the book should not be quite so good, and the bookmaker abler and better, and not himself often a ludicrous contrast to all that he has written.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньОтделение себя от ручного труда не может быть без потери умственной силы, способности понимать истину.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Man the Reformer (lecture, Boston, 25 January 1841), in Nature, Addresses, and Lectures, On the scholar's exemption from manual labor, after the Egyptian 'two pairs of eyes'.
Close, with two small changes. 'No separation from labor can be without some loss of power and of truth to the seer himself' becomes 'separating oneself from manual labor cannot be without loss of power and truth even for prophets' (даже для пророков): Emerson's 'the seer himself', the scholar who stands apart, becomes 'even prophets'. 'Not himself often a ludicrous contrast' becomes 'not, as we now see, a ludicrous contrast' (как видим мы теперь). The rest follows Emerson clause by clause: 'their too great fineness, effeminacy, and melancholy' (их излишняя утонченность, женственность, меланхоличность), 'the enervated and sickly habits of the literary class' (ослабленным и болезненным привычкам литературного сословия). Emerson's 'labor' in this lecture is manual labor, so «ручного труда» is his sense. No printable, because of the two changes. In На каждый день (January 9) Tolstoy rewrote the first sentence again: 'without loss of mental power, of the ability to understand truth' (без потери умственной силы, способности понимать истину). The saved text is Miscellanies; Embracing Nature, Addresses, and Lectures (Boston: Phillips, Sampson, 1856).
2. Ручная работа есть изучение внешнего мира.
Выгоды богатства остаются у того, кто производит богатство, а не у того, кто его получает даром.
Когда я иду в мой сад с лопатою и копаю грядку, я чувствую такую радость и прилив здоровья, что всегда думаю: зачем это я всё это время лишал себя этого счастья, позволяя другим делать за меня то, что я мог бы сделать своими руками? Но это не только дело удовольствия, здоровья, но и воспитания.
Мне всегда стыдно перед моим дроворубом, моим пахарем, моим поваром, потому что у них есть способность удовлетворять самим себе и без моей помощи провести и день и год; я же завишу от них и не заслужил права владения моими руками и ногами.
2. Manual work is the study of the outer world.
The benefits of wealth remain with the one who produces the wealth, and not with the one who receives it for nothing.
When I go into my garden with a spade and dig a bed, I feel such joy and such a surge of health that I always think: why have I all this time deprived myself of this happiness, letting others do for me what I could have done with my own hands? But this is a matter not only of pleasure, of health, but also of education.
I am always ashamed before my woodcutter, my plowman, my cook, because they have the ability to provide for themselves and to get through both a day and a year without my help; while I depend on them and have not earned the right to possess my hands and feet.
From Man the Reformer · joined by Tolstoy from several places (more).
Emerson’s own wordsManual labor is the study of the external world. The advantage of riches remains with him who procured them, not with the heir.
When I go into my garden with a spade, and dig a bed, I feel such an exhileration and health, that I discover that I have been defrauding myself all this time in letting others do for me what I should have done with my own hands.
But not only health, but education is in the work.
… but now I feel some shame before my wood-chopper, my ploughman, and my cook, for they have some sort of self-sufficiency, they can contrive without my aid to bring the day and year round, but I depend on them, and have not earned by use a right to my arms and feet.
Source text: gutenberg.orgTolstoy’s own version · На каждый деньРучная работа есть изучение внешнего мира.
Выгоды богатства остаются у того, кто производит богатство, а не у того, кто его получает даром.
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Man the Reformer (lecture, Boston, 25 January 1841), in Nature, Addresses, and Lectures, Two places on the same page, on manual labor as education: 'Manual labor is the study of the external world', and 'now I feel some shame before my wood-chopper'.
Joined from two places a few sentences apart. The first three paragraphs are consecutive sentences in Emerson; the fourth comes after a passage on the trader who 'intercepted the sugar of the sugar'. Changes: 'him who procured them, not with the heir' becomes 'him who produces wealth, not with him who receives it for nothing' (а не у того, кто его получает даром); 'I discover that I have been defrauding myself all this time in letting others do for me' becomes 'I always think: why have I all this time deprived myself of this happiness, letting others do for me' (зачем это я всё это время лишал себя этого счастья); 'not only health, but education is in the work' becomes 'it is not only a matter of pleasure and health, but of education too'; 'I feel some shame before' becomes 'I am always ashamed before' (Мне всегда стыдно перед); 'some sort of self-sufficiency' becomes 'the ability to satisfy themselves'; 'not earned by use a right to my arms and feet' becomes 'not earned the right to possess my hands and feet'. No printable, because the passage is joined and reworded.
6. Человек счастлив только тогда, когда он может сказать, что исполнил свою собственную работу, что вложил душу в труд свой и довел его до конца, насколько мог лучше. Если же он поступит иначе, то и покончив с трудом, он не почувствует ни отрады, ни облегчения.
6. A man is happy only when he can say that he has done his own work, that he has put his soul into his labor and carried it through to the end as well as he could. But if he acts otherwise, then even when he has finished his labor he will feel neither gladness nor relief.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“Relieved and gay” becomes “happy only when he can say that he has done his own work,” and Emerson’s paradox, “It is a deliverance which does not deliver,” is spelled out: “even when he has finished his labor he will feel neither gladness nor relief.” †
† An intermediate translation may have made this change.
Emerson’s own wordsA man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give him no peace.
It is a deliverance which does not deliver.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph before 'Trust thyself: every heart vibrates to that iron string'.
Changed and expanded. 'A man is relieved and gay when he has put his heart into his work and done his best' becomes «Человек счастлив только тогда, когда он может сказать, что исполнил свою собственную работу, что вложил душу в труд свой и довел его до конца, насколько мог лучше» (A man is happy only when he can say that he has done his own work, put his soul into his labor, and carried it through to the end as well as he could): 'relieved and gay' becomes «счастлив» (happy), and 'only', 'can say', 'his own work', and 'to the end' are added. 'But what he has said or done otherwise shall give him no peace. It is a deliverance which does not deliver' becomes «Если же он поступит иначе, то и покончив с трудом, он не почувствует ни отрады, ни облегчения» (If he acts otherwise, then even when he has finished the work he will feel neither joy nor relief). Coit's The Message of Man (p. 170) and Tileston's Daily Strength for Daily Needs print the first sentence alone; Tolstoy's relief that does not come follows Emerson's third sentence, so his text came from the essay itself. The Jubilee list of the Circle's sources names a Russian Self-Reliance, «О доверии к себе» (Posrednik, 1904), which was not looked for online; it may account for the added words.
4. Ничто не может быть «порядочнее», как то, чтобы иметь мало потребностей и самому удовлетворять им, так, чтобы быть в состоянии отдавать, вместо того чтобы пользоваться всяким случаем захватывать.
Гораздо более «порядочно» удовлетворять самому своим нуждам, чем быть роскошно прислуживаемым; это может казаться непорядочным нынче и малому числу, но это единственная «порядочность» всегда и для всех.
4. Nothing can be more “respectable” than to have few needs and to satisfy them oneself, so as to be able to give, instead of using every occasion to grab.
It is far more “respectable” to satisfy one’s needs oneself than to be waited on in luxury; this may seem not respectable nowadays, and to a few, but it is the only “respectability” always and for all.
From Man the Reformer · reworded by Tolstoy (more).
What changedEmerson’s question, “Can anything be so elegant as to have few wants and to serve them one’s self…?”, becomes a statement, “Nothing can be more ‘respectable’ than to have few needs,” and the claim is made stronger: “It is more elegant” becomes “It is far more ‘respectable,’” and “an elegance forever and to all” becomes “the only ‘respectability’ always and for all.”
Emerson’s own wordsCan anything be so elegant as to have few wants and to serve them one’s self, so as to have somewhat left to give, instead of being always prompt to grab?
It is more elegant to answer one’s own needs, than to be richly served; inelegant perhaps it may look to-day, and to a few, but it is an elegance forever and to all.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer (lecture, Boston, 25 January 1841), in Nature, Addresses, and Lectures, Miscellanies (Boston: Phillips, Sampson, 1855); the end of the paragraph beginning 'Can we not learn the lesson of self-help?'.
Close in substance, with the claim made stronger. Emerson's question 'Can anything be so elegant as to have few wants and to serve them one's self ...?' becomes a statement, «Ничто не может быть «порядочнее», как то, чтобы иметь мало потребностей и самому удовлетворять им» (Nothing can be more 'decent' than to have few wants and to satisfy them oneself); 'elegant' is rendered «порядочно» (decent, proper) each time, set in quotation marks by Tolstoy. 'So as to have somewhat left to give' becomes «так, чтобы быть в состоянии отдавать» (so as to be able to give); 'instead of being always prompt to grab' becomes «вместо того чтобы пользоваться всяким случаем захватывать» (instead of using every occasion to grab). 'It is more elegant' becomes «Гораздо более «порядочно»» (far more 'decent'), and 'it is an elegance forever and to all' becomes «это единственная «порядочность» всегда и для всех» (it is the only 'decency', always and for all): 'far' and 'the only' are Tolstoy's. Emerson's one paragraph is two in the Circle. Not in Thoughts of Wise Men (1903). No printable: the question is made a statement, and words are added.
Translation note. «Порядочный», here “respectable,” is polite society’s word for what is proper and becoming; the quotation marks are in the Russian.
1. Я должен поступать так, как я думаю, а не так, как думают люди. Правило это одинаково необходимо как в практической, так и в духовной жизни. Правило это трудно, потому что всегда вы найдете таких людей, которые думают, что они знают ваши обязанности лучше, чем вы сами. В мире легко жить согласно мирскому мнению, а в одиночестве легко следовать своему собственному; но велик тот человек, который среди толпы придерживается независимости своего уединения.
1. I must act as I think, not as people think. This rule is equally necessary in practical life and in spiritual life. This rule is hard, because you will always find people who think they know your duties better than you do yourself. In the world it is easy to live by the world’s opinion, and in solitude it is easy to follow your own; but great is the man who in the midst of the crowd holds to the independence of his solitude.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changed“What I must do is all that concerns me, not what the people think” becomes “I must act as I think, not as people think,” so what Emerson must do, set against what people think, becomes his own thinking set against theirs; the rule “equally arduous” in “intellectual life” becomes “equally necessary” in “spiritual life,” and keeping “with perfect sweetness the independence of solitude” loses “with perfect sweetness.” †
† An intermediate translation may have made this change.
Emerson’s own wordsWhat I must do is all that concerns me, not what the people think.
This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness.
It is the harder because you will always find those who think they know what is your duty better than you know it.
It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph beginning 'What I must do is all that concerns me', before 'The objection to conforming to usages'.
Shortened and changed. 'What I must do is all that concerns me, not what the people think' becomes «Я должен поступать так, как я думаю, а не так, как думают люди» (I must act as I think, and not as people think): Emerson sets what he must do against what people think; Tolstoy sets his own thinking against theirs. 'This rule, equally arduous in actual and in intellectual life' becomes «Правило это одинаково необходимо как в практической, так и в духовной жизни» (This rule is equally necessary in practical and in spiritual life): 'arduous' becomes «необходимо» (necessary), and 'intellectual' «духовной» (spiritual). Emerson's 'may serve for the whole distinction between greatness and meanness' is left out, and 'It is the harder' becomes «Правило это трудно» (This rule is hard). 'Keeps with perfect sweetness the independence of solitude' becomes «придерживается независимости своего уединения» (holds to the independence of his solitude), without 'with perfect sweetness'. Southgate's Many Thoughts of Many Minds (1862) prints the paragraph whole under 'Actions—Independent', with 'and not what people think' and 'to look after your own'; nothing in Tolstoy's Russian decides between Southgate and the essay, and the Posrednik translation «О доверии к себе» (1904), named in the Jubilee list of the Circle's sources, was not found online. The next paragraph of the essay gave 10-12.2. No printable.
2. Приноравливание к обычаям, до которых вам, в сущности, нет дела, — вот на что тратятся ваши силы, что лишает вас досуга и стирает всю самобытность вашей природы. При занятии таким делом как трудно распознать, что вы такое на самом деле, не говоря уже о трате на пустяки наилучших ваших способностей. Такая жизнь губит душу и тело.
2. Conforming to customs that are, in essence, none of your concern — that is what your strength is spent on, what robs you of leisure and wipes out all the originality of your nature. When you are occupied with such things, how hard it is to make out what you really are, to say nothing of spending your best faculties on trifles. Such a life ruins soul and body.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedAdds a closing sentence found neither in the paragraph nor in the rest of the essay, “Such a life ruins soul and body”; usages “that have become dead to you” become customs that are “none of your concern,” Emerson’s examples, the dead church, the dead Bible-society, and the great party, are left out, and “so much force is withdrawn from your proper life” becomes spending “your best faculties on trifles.” †
† An intermediate translation may have made this change.
Emerson’s own wordsThe objection to conforming to usages that have become dead to you is that it scatters your force.
It loses your time and blurs the impression of your character.
If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers,—under all these screens I have difficulty to detect the precise man you are: and of course so much force is withdrawn from your proper life.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), the paragraph beginning 'The objection to conforming to usages that have become dead to you'.
Shortened and changed, with a sentence added. 'The objection to conforming to usages that have become dead to you is that it scatters your force' becomes «Приноравливание к обычаям, до которых вам, в сущности, нет дела, — вот на что тратятся ваши силы» (Conforming to customs that are in essence nothing to you: that is what your powers are spent on): 'dead to you' becomes 'nothing to you', and 'scatters' becomes 'spends'. 'It loses your time and blurs the impression of your character' becomes «что лишает вас досуга и стирает всю самобытность вашей природы» (what deprives you of leisure and wipes out all the originality of your nature). Emerson's examples, 'If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers', are left out, and 'under all these screens I have difficulty to detect the precise man you are' becomes «При занятии таким делом как трудно распознать, что вы такое на самом деле» (In such an occupation how hard it is to make out what you really are). 'And of course so much force is withdrawn from your proper life' becomes «не говоря уже о трате на пустяки наилучших ваших способностей» (to say nothing of the waste of your best abilities on trifles): 'on trifles' is Tolstoy's. The last sentence, «Такая жизнь губит душу и тело» (Such a life ruins soul and body), is in neither this paragraph nor the rest of the essay. The paragraph before gave 10-12.1. The Posrednik translation «О доверии к себе» (1904), named in the Jubilee list of the Circle's sources, was not found online; it may account for some of the wording. No printable.
3. Человек рожден для того, чтобы быть переделывателем того, что сделал человек, обличителем обманов, восстановителем истины и добра, подражая той великой природе, которая обнимает всех нас и которая ни минуты не спит на старом прошедшем, но всякий час исправляет сама себя, давая нам каждое утро новый день и с каждым часом новую жизнь.
3. Man is born to be a remaker of what man has made, an exposer of deceptions, a restorer of truth and good, imitating that great nature which embraces us all and which never for a moment sleeps on the old past, but every hour corrects itself, giving us each morning a new day and with each hour a new life.
From Man the Reformer · reworded by Tolstoy (more).
What changedEmerson’s question, “What is a man born for but to be a Reformer, a Re-maker of what man has made…?”, becomes a statement, “Man is born to be a remaker of what man has made,” and “a Reformer” is left out; “a renouncer of lies” becomes “an exposer of deceptions,” and “with every pulsation a new life” becomes “with each hour a new life.”
Emerson’s own wordsWhat is a man born for but to be a Reformer, a Re-maker of what man has made; a renouncer of lies; a restorer of truth and good, imitating that great Nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day, and with every pulsation a new life?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer (lecture, Boston, 25 January 1841), in Nature, Addresses, and Lectures, Miscellanies (Boston: Phillips, Sampson, 1855); the paragraph beginning 'But the idea which now begins to agitate society'.
Changed in form, close in its images. Emerson's question 'What is a man born for but to be a Reformer, a Re-maker of what man has made ...?' becomes a statement, «Человек рожден для того, чтобы быть переделывателем того, что сделал человек» (Man is born to be a re-maker of what man has made), and 'a Reformer' is left out. 'A renouncer of lies' becomes «обличителем обманов» (an exposer of deceptions), and 'with every pulsation a new life' becomes «с каждым часом новую жизнь» (with every hour a new life). The rest follows Emerson clause by clause: 'a restorer of truth and good, imitating that great Nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day'. Printed in italics in the Circle. Not in Thoughts of Wise Men (1903). No printable: the question is made a statement, and words are left out and changed.
2. Самоуважение происходит от нашего созерцания божества в своей душе. Основы самоуважения в религии. Лучший пример этого есть величие в смирении. Никакой аристократ, ни принц, рожденный на троне, не может сравниться в самоуважении с святым. Святой унижен потому, что, опираясь на величие бога, которого он чувствует в себе, он хочет быть униженным.
2. Self-respect comes from our contemplation of the deity in our own soul. The foundations of self-respect lie in religion. The best example of this is greatness in humility. No aristocrat, no prince born on a throne, can compare in self-respect with a saint. The saint is abased because, leaning on the greatness of God, whom he feels within himself, he wishes to be abased.
From Greatness, in Letters and Social Aims · joined by Tolstoy from several places (more).
Emerson’s own wordsIt is our practical perception of the Deity in man. It has its deep foundations in religion.
Extremes meet, and there is no better example than the haughtiness of humility.
No aristocrat, no prince born to the purple, can begin to compare with the self-respect of the saint.
Why is he so lowly, but that he knows that he can well afford it, resting on the largeness of God in him?
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Greatness, in Letters and Social Aims (1876), the paragraph beginning 'If we should ask ourselves what is this self-respect', and, five paragraphs on, the one beginning 'Extremes meet'.
Joined from two places in the essay and changed. «Самоуважение происходит от нашего созерцания божества в своей душе» (Self-respect comes from our contemplation of the deity in our soul) restates Emerson's answer to 'what is this self-respect', 'It is our practical perception of the Deity in man': 'practical perception' becomes «созерцания» (contemplation), and 'in man' «в своей душе» (in our soul). «Основы самоуважения в религии» (The foundations of self-respect are in religion) follows 'It has its deep foundations in religion.' Tolstoy leaves out the rest of that paragraph, a Quaker's account of the inner check, and the four paragraphs after it, and goes on at 'Extremes meet, and there is no better example than the haughtiness of humility', which becomes «Лучший пример этого есть величие в смирении» (The best example of this is greatness in humility): 'haughtiness' becomes «величие» (greatness), and 'Extremes meet' is left out. 'No aristocrat, no prince born to the purple, can begin to compare with the self-respect of the saint' is kept closely, 'born to the purple' becoming «рожденный на троне» (born on the throne). 'Why is he so lowly, but that he knows that he can well afford it, resting on the largeness of God in him?' becomes «Святой унижен потому, что, опираясь на величие бога, которого он чувствует в себе, он хочет быть униженным» (The saint is humbled because, resting on the greatness of God, whom he feels in himself, he wishes to be humbled): the question becomes a statement, 'he knows that he can well afford it' becomes 'he wishes to be humbled', and 'whom he feels' is added. The Jubilee list of the Circle's sources names two English selections, Garnett's Passages from Emerson's writings (1902) and Broadbent's An Emerson Treasury (1903), which might have printed the two places together; neither was found on archive.org. No printable.
5. Пора бы, наконец, человеку узнать себе цену. Что же, в самом деле, разве он какое-нибудь незаконнорожденное существо? Подобает ли ему прятаться и робко озираться по сторонам? Нет, пусть голова моя твердо и прямо держится на плечах. Жизнь дана мне не напоказ, а для того, чтобы я жил ею. Я сознаю свою обязанность говорить правду, чистую правду на всех перекрестках. Я должен заботиться не о мнении людей обо мне, а об истинном своем назначении.
5. It is time a man learned his own worth at last. Is he, then, some creature born out of wedlock? Is it fitting for him to hide and glance timidly about? No: let my head sit firm and upright on my shoulders. My life was given me not for show but to be lived. I know it is my duty to speak the truth, the plain truth, on every street corner. I must care not about what people think of me, but about my true calling.
From Self-Reliance, in Essays: First Series · joined by Tolstoy from several places (more).
Emerson’s own wordsLet a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper in the world which exists for him.
I ought to go upright and vital, and speak the rude truth in all ways.
I do not wish to expiate, but to live. My life is for itself and not for a spectacle.
What I must do is all that concerns me, not what the people think.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays: First Series (1841), Paragraphs 18, 7, 8 and 9 (of 52, counting from 'I read the other day'), used in that order.
Stitched from four places in the essay, with the 'know his worth' passage, which comes later in the essay, put first. Emerson's 'charity-boy, a bastard, or an interloper' turns into rhetorical questions; 'upright and vital' becomes a head held straight on the shoulders; 'the rude truth in all ways' becomes 'the pure truth at every crossroads' (the 'ways' read as roads); and 'what I must do' becomes 'my true calling'. Tolstoy's source list (Jubilee vol. 42 commentary) includes a Russian translation of Self-Reliance (Posrednik, 1904) and Broadbent's Emerson selection (1903), either of which may have supplied the Russian.
Translation note. Idiom: «на всех перекрестках» (at every crossroads) means openly, in public. “On every street corner” keeps both the sense and the image.
1. Если я родился на земле, то где же моя часть? Будьте так добры, господа этого мира, покажите мне мой лесной участок, где бы я мог рубить свои дрова; мое поле, где бы я мог сеять мой хлеб; мою усадьбу, где бы я мог поставить свой домик. Но господа этого мира кричат мне: только дотронься до леса, до поля, или до усадьбы, тебе достанется, но ты можешь прийти и работать на наших землях, и мы дадим тебе кусок хлеба.
1. If I am born in the earth, where is my part? have the goodness, gentlemen of this world, to show me my wood-lot, where I may fell my wood, my field where to plant my corn, my pleasant ground where to build my cabin. ‘Touch any wood, or field, or house-lot, on your peril,’ cry all the gentlemen of this world; ‘but you may come and work in ours, for us, and we will give you a piece of bread.’
From The Conservative, a lecture read in the Masonic Temple, Boston, 9 December 1841 · close to the original (more).
Tolstoy’s version, in EnglishIf I was born on the earth, where is my share? Be so kind, lords of this world, as to show me my plot of woodland where I may cut my firewood; my field where I may sow my grain; my homestead where I may put up my little house. But the lords of this world shout at me: only touch the wood, the field or the homestead, and you will catch it; but you may come and work on our lands, and we will give you a piece of bread.
Emerson’s own wordsIf I am born in the earth, where is my part? have the goodness, gentlemen of this world, to show me my wood-lot, where I may fell my wood, my field where to plant my corn, my pleasant ground where to build my cabin.
'Touch any wood, or field, or house-lot, on your peril,' cry all the gentlemen of this world; 'but you may come and work in ours, for us, and we will give you a piece of bread.'
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Conservative, a lecture read in the Masonic Temple, Boston, 9 December 1841 (in Nature, Addresses, and Lectures; Gutenberg 'Miscellanies'), Early paragraph, 'The youth, of course, is an innovator by the fact of his birth...'.
Tolstoy translates Emerson's two sentences closely; only 'on your peril' becomes 'тебе достанется' and 'for us' is dropped. In Emerson the words are put in the mouth of the newborn youth, the 'universal beggar'. Emerson's own words are printed here.
Translation note. Idiom: «тебе достанется» (it will fall to you) means “you will be punished”; rendered “you will catch it”. 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.
6. Когда вы купили для себя модное украшение, вам надо купить еще десять вещей для того, чтобы всё на вас отвечало одно другому.
6. When you have bought yourself a fashionable ornament, you have to buy ten more things so that everything on you matches.
Source not found yet (more).
Not found yet.
Not located. The thought (one fashionable purchase demands ten more to match it) is the 'Diderot effect' commonplace, also close to Franklin's 'it is easier to suppress the first desire than to satisfy all that follow it'; it may come from an anthology or a Russian selection (Nakashidze/Posrednik) rather than from Emerson's text.
Searched: Gutenberg texts of Emerson: Essays I and II (2944, 2945), Nature (29433), Miscellanies (71683, 71812), Society and Solitude (69258), Letters and Social Aims (71393), Conduct of Life (39827), Lectures and Biographical Sketches (75942), Natural History of Intellect (71558), Representative Men, English Traits, Essays (16643); regex search for ten/dozen + things/more near buy/ornament/fashion/dress/match; also Southgate (both), Tileston, Coit.
7. Зачем человеку быть богатым? Для чего ему нужны дорогие лошади, хорошие одежды, прекрасные комнаты, право на вход в публичные места увеселения? Всё это от недостатка мыслей.
Дайте этому человеку внутреннюю работу мысли — и он будет счастливее самых богатых людей.
7. Why should a man be rich? What does he need costly horses for, fine clothes, handsome rooms, the right of entry to public places of amusement? All this comes from a want of thoughts.
Give this man the inward work of thought — and he will be happier than the richest people.
From Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association,… · shortened by Tolstoy (more).
Emerson’s own wordsWhy needs any man be rich? Why must he have horses, fine garments, handsome apartments, access to public houses and places of amusement? Only for want of thought.
Give his mind a new image, and he flees into a solitary garden or garret to enjoy it, and is richer with that dream, than the fee of a county could make him.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association, Boston, 25 January 1841, Paragraph beginning 'We spend our incomes for paint and paper'.
Close for the first three sentences. The last sentence is paraphrased: Emerson's 'Give his mind a new image, and he flees into a solitary garden or garret... richer with that dream, than the fee of a county could make him' becomes 'Give this man inner work of thought and he will be happier than the richest'.
2. Одно из самых обычных заблуждений то, что настоящий час не есть критический, решающий час. Запиши в своем сердце, что каждый день — самый лучший день всего года.
2. One of the illusions is that the present hour is not the critical, decisive hour. Write it on your heart that every day is the best day in the year.
From Works and Days, in Society and Solitude · close to the original (more).
Tolstoy’s version, in EnglishOne of the commonest errors is to think that the present hour is not the critical, decisive hour. Write it on your heart that every day is the best day in the year.
Emerson’s own wordsOne of the illusions is that the present hour is not the critical, decisive hour. Write it on your heart that every day is the best day in the year.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Works and Days, in Society and Solitude (1870), Near the end of the essay, after 'It was the deep to-day which all men scorn'.
Word-for-word, except 'illusions' becomes 'заблуждений' and Tolstoy adds 'самых обычных' (most common). Emerson's own two 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.
1. Довлеет дневи злоба его. Не тратьте свою жизнь в сомнениях и страхах. Отдайтесь делу жизни, будучи уверены, что хорошее исполнение обязанностей настоящего часа есть лучшее приготовление для часов или веков, которые будут следовать за ним.
Будущее состояние наше всегда будет казаться иллюзией для нашего теперешнего состояния. Важна не длина жизни, но глубина ее. Дело не в продолжении жизни, но в том, чтобы изъять душу из времени, как это делает всякий высокий поступок души; когда мы живем полной жизнью, мы не задаем себе вопроса о времени.
Иисус ничего не разъяснял о жизни вечной, но влияние его уносило людей из времени, и они чувствовали себя вечными.
1. Sufficient unto the day is the evil thereof. Do not waste your life in doubts and fears. Give yourself to the work of life, sure that doing well the duties of the present hour is the best preparation for the hours or ages that will follow it.
Our future state will always seem an illusion to our present state. What matters is not the length of life but its depth. The point is not to prolong life but to lift the soul out of time, as every high deed of the soul does; when we live fully, we do not ask ourselves about time.
Jesus explained nothing about eternal life, but his influence carried people out of time, and they felt themselves eternal.
From Immortality, in Letters and Social Aims · joined by Tolstoy from several places (more).
Emerson’s own wordsSufficient to to-day are the duties of to-day. Don't waste life in doubts and fears; spend yourself on the work before you, well assured that the right performance of this hour's duties will be the best preparation for the hours or ages that follow it.
Future state is an illusion for the ever-present state. It is not length of life, but depth of life. It is not duration, but a taking of the soul out of time, as all high action of the mind does: when we are living in the sentiments we ask no questions about time.
Jesus explained nothing, but the influence of him took people out of time, and they felt eternal.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Immortality, in Letters and Social Aims (1876), Two passages of the essay, used in order: the paragraph on the change in opinion about death, and the paragraph 'Is immortality only an intellectual quality'.
Close except at the opening: Emerson's 'Sufficient to to-day are the duties of to-day' is replaced by the Slavonic Gospel verse 'Довлеет дневи злоба его' (Matt. 6:34, 'sufficient unto the day is the evil thereof'), which Emerson was echoing. The rest is a close translation of two passages some pages apart in the same essay ('the spiritual world takes place' and 'But see how the sentiment is wise' are left out between them).
Translation note. Tolstoy opens with Matthew 6:34 in Church Slavonic («Довлеет дневи злоба его»); the KJV wording, which matches it, is used.
4. В наше время люди забывают, что прежде всего они должны в самих себе свято чтить человека. Высшее же свойство человека состоит в том, что при душевном равновесии сознание его способно, вступая в общение с источником разумения, сливаться с беспредельною духовной жизнью. А между тем люди, вместо того чтобы непосредственно черпать духовную пищу из этого источника, предпочитают нищенски вымаливать друг у друга по кружке застоявшейся воды.
4. In our time people forget that first of all they must hold sacred the man within themselves. And the highest quality of man lies in this: that when the soul is in balance, his consciousness is able, entering into communion with the source of understanding, to merge with boundless spiritual life. And yet people, instead of drawing spiritual food directly from this source, prefer to go begging from one another, like paupers, for a mug of stagnant water apiece.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy (more).
What changedTwo sentences of “Self-Reliance” are expanded into a lesson on the soul’s source.
Emerson’s own wordsBut now we are a mob. Man does not stand in awe of man, nor is his genius admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to beg a cup of water of the urns of other men.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), Late in the essay, after 'Bid the invaders take the shoes from off their feet, for God is here within'.
An expanded paraphrase of these two sentences. 'But now we are a mob' becomes 'In our time'; 'Man does not stand in awe of man' becomes 'people forget that first of all they must hold man sacred in themselves'; 'nor is his genius admonished to stay at home, to put itself in communication with the internal ocean' becomes a sentence of its own, that man's highest property is that, in calm of soul, his consciousness can enter into communion with the source of reason and merge with boundless spiritual life (perhaps coloured by the essay's earlier 'the sense of being which in calm hours rises... in the soul'); and 'to beg a cup of water of the urns of other men' becomes 'to beg from one another a mug of stagnant water'. Tolstoy may have read it in the Russian «О доверии к себе» (Posrednik, 1904), which the Jubilee list of sources names.
3. Постоянное движение вперед религии — в сближении ее с нравственностью. Если в богословии мнения изменяются, убеждения людей относительно поведения неизменны.
3. The progress of religion is steadily to its identity with morals. If theology shows that opinions are fast changing, it is not so with the convictions of men with regard to conduct. These remain.
From The Sovereignty of Ethics · joined by Tolstoy from several places (more).
Tolstoy’s version, in EnglishThe constant forward movement of religion lies in its drawing closer to morality. Though opinions in theology change, people’s convictions about conduct remain unchanged.
Emerson’s own wordsThe progress of religion is steadily to its identity with morals.
If theology shows that opinions are fast changing, it is not so with the convictions of men with regard to conduct. These remain.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. The Sovereignty of Ethics (North American Review, 1878), in Lectures and Biographical Sketches (1883), Two sentences a paragraph apart, used in reverse order: 'If theology shows that opinions are fast changing...' (paragraph beginning 'Meantime there is great centrality'), then 'The progress of religion is steadily to its identity with morals' (end of the next paragraph).
Close: two sentences a paragraph apart; Tolstoy puts the later one first. 'steadily to its identity with morals' is softened to 'the constant forward movement of religion is in its drawing closer to morality'; 'If theology shows that opinions are fast changing, it is not so with the convictions of men with regard to conduct. These remain.' is close ('in theology opinions change; men's convictions about conduct are unchanging'). Emerson's two sentences are printed here in Tolstoy's order.
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.
8. Если сравнивать наши силы с силами природы, мы — ничтожные игрушки судьбы. Но если мы, вместо того, чтобы сравнивать себя с вещественным творением, узнали в себе душу творца, мы сознаем себя несоизмеримыми со всем вещественным миром и единородными со всемирным духом.
8. If we compare our powers with the powers of nature, we are paltry playthings of fate. But if, instead of comparing ourselves with the material creation, we have come to know the soul of the Creator within us, we are conscious of ourselves as incommensurable with the whole material world and kindred with the universal spirit.
From Nature, in Essays, Second Series · reworded by Tolstoy (more).
What changed“The soul of the workman” becomes “the soul of the Creator within us.”
After Emerson’s own wordsIf we measure our individual forces against hers we may easily feel as if we were the sport of an insuperable destiny. But if, instead of identifying ourselves with the work, we feel that the soul of the workman streams through us, we shall find the peace of the morning dwelling first in our hearts, and the fathomless powers of gravity and chemistry, and, over them, of life, preexisting within us in their highest form.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Nature, in Essays, Second Series (1844), Late in the essay, after 'We cannot bandy words with Nature, or deal with her as we deal with persons'.
Changed, as Tolstoy's own signature «По Эмерсону» ('after Emerson') admits. The first sentence is close ('we are the insignificant playthings of fate'). In the second, 'instead of identifying ourselves with the work' becomes 'instead of comparing ourselves with the material creation', 'we feel that the soul of the workman streams through us' becomes 'we recognised in ourselves the soul of the creator', and Emerson's conclusion (the peace of the morning in our hearts, the powers of gravity, chemistry and life pre-existing within us) becomes 'we become conscious of ourselves as incommensurable with the whole material world and of one nature with the universal spirit'.
3. Любовь даст новый вид этому усталому, старому миру, в котором мы живем, как язычники и враги друг друга; она согреет сердце так, что люди скоро увидят, как легко исчезнут и тщетная дипломатия государственных людей, и огромные армии, и флоты, и линии крепостей, и люди только будут удивляться, зачем так долго предки их трудились над этими ни на что ненужными, дурными делами.
3. Love will put a new face on this weary old world, in which we live as pagans and enemies of one another; it will so warm the heart that men will soon see how easily the vain diplomacy of statesmen, and the huge armies, and fleets, and lines of fortresses will all vanish; and men will only wonder why their forefathers labored so long over these useless, evil works.
From Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association,… · reworded by Tolstoy (more).
What changedAdds “men will only wonder why their forefathers labored so long over these useless, evil works.”
Emerson’s own wordsLove would put a new face on this weary old world in which we dwell as pagans and enemies too long, and it would warm the heart to see how fast the vain diplomacy of statesmen, the impotence of armies, and navies, and lines of defence, would be superseded by this unarmed child.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association, Boston, 25 January 1841, The paragraph beginning 'Let our affection flow out to our fellows'.
The first half is close ('Love would put a new face on this weary old world in which we dwell as pagans and enemies too long'), but 'the impotence of armies' becomes 'the huge armies', 'would be superseded by this unarmed child' (love) becomes 'how easily ... will vanish', and Tolstoy adds a closing clause Emerson does not have: 'and people will only wonder why their ancestors laboured so long at these useless, evil works'. That clause was not found anywhere in Emerson's Gutenberg texts (Essays I-II, Nature, Miscellanies, Society and Solitude, Letters and Social Aims, Conduct of Life, Lectures and Biographical Sketches, Natural History of Intellect). 12-16.4 comes from the same paragraph, a few sentences later.
4. Сила любви в приложении к великим интересам человеческих обществ стала устаревшей и забытой. Раз или два в истории она прилагалась и всегда с великим успехом. Но придет время и любовь станет общим законом жизни людей, и исчезнут все те бедствия, от которых теперь страдают люди, растают во всеобщем свете солнца.
4. The power of love, as applied to the great interests of human societies, has become obsolete and forgotten. Once or twice in history it has been applied, and always with great success. But the time will come when love will become the common law of men’s life, and all those calamities from which men now suffer will vanish, will melt away in the universal light of the sun.
From Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association,… · shortened by Tolstoy (more).
Emerson’s own wordsThe virtue of this principle in human society in application to great interests is obsolete and forgotten. Once or twice in history it has been tried in illustrious instances, with signal success.
But one day all men will be lovers; and every calamity will be dissolved in the universal sunshine.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Man the Reformer, a lecture read before the Mechanics' Apprentices' Library Association, Boston, 25 January 1841, End of the paragraph beginning 'Let our affection flow out to our fellows', after the image of the mushroom lifting the frozen crust.
Close, with one sentence left out: 'The virtue of this principle' (kindness: Emerson's previous sentence is 'It is the symbol of the power of kindness') becomes 'the power of love'; 'with signal success' becomes 'and always with great success'; the sentence 'This great, overgrown, dead Christendom of ours still keeps alive at least the name of a lover of mankind' is omitted; 'one day all men will be lovers' becomes 'the time will come when love will be the common law of men's life', and 'every calamity' becomes 'all the calamities from which men suffer now'.