7Decemberдекабря · 7-е декабря
Вся телесная жизнь человеческая есть ряд незаметных ему, но подлежащих наблюдению изменений. Но начало этих изменений, совершившееся в первом детстве, и конец их — в смерти — недоступны человеческому наблюдению.
Our whole bodily life is a series of changes that we do not notice but that are open to observation. But the beginning of these changes, which came about in earliest childhood, and their end — in death — lie beyond human observation.
1. Истинно, истинно говорю вам: если пшеничное зерно, падши в землю, не умрет, то останется одно; а если умрет, то принесет много плода; любящий душу свою погубит ее, а ненавидящий душу свою в мире сем сохранит ее в жизнь вечную.
1. Truly, truly, I say to you: if a grain of wheat, having fallen into the ground, does not die, it will remain alone; but if it dies, it will bring forth much fruit; he who loves his soul will lose it, and he who hates his soul in this world will keep it for life eternal.
From John · close to the original .
The Russian Bible (Synodal translation)Истинно, истинно говорю вам: если пшеничное зерно, пав в землю, не умрет, то останется одно; а если умрет, то принесет много плода.
Любящий душу свою погубит ее; а ненавидящий душу свою в мире сем сохранит ее в жизнь вечную.
Source text: ru.wikisource.orgIn English · King James Version, 1611Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.
He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. John, 12:24–25.
The Synodal text, with the older participle «падши» for «пав» and the two verses joined into one sentence with a semicolon. Otherwise word for word.
Translation note. «Душу» is rendered “soul”; the KJV has “life” here (“He that loveth his life shall lose it”).
2. Жизнь постоянно изменяет свою внешность. Только невежда, который видит не глубже поверхности вещей, думает, что жизнь уничтожается, когда она пропадает в одной какой-либо форме. Ибо, если она пропадает в одной какой-либо форме, то только для того, чтобы вновь явиться в другой. Гусеница пропадает и вновь является в виде бабочки, дитя пропадает, но вместо него является юноша; животный человек пропадает и вновь является, как человек духовный.
2. Life is continually changing its garments (forms). It is only the ignorant, who perceive but the surface of things, who think that life can be annihilated because it disappears in one form. But if it disappears in one form, it is only to reappear in another. The caterpillar disappears, but it re-appears as a butterfly; the infant disappears, but the youth appears in place of it; the animal man disappears, but reappears as a spiritual man.
From The World's Advance-Thought · close to the original .
Tolstoy’s version, in EnglishLife constantly changes its outward appearance. Only the ignorant man, who sees no deeper than the surface of things, thinks that life is destroyed when it disappears in some one form. For if it disappears in one form, it does so only to appear again in another. The caterpillar disappears and appears again in the form of a butterfly; the child disappears, but in its place a youth appears; the animal man disappears and appears again as the spiritual man.
Lucy Mallory’s own words… ife is continually changing its garments (forms). It is only the ignorant, who perceive but the surface of things, who think that life can be annihilated because it disappears in one form. But if it disappears in one form, it is only to reappear in another.
The caterpillar disappears, but it re-appears as a butterfly;. the infant disappears, but the youth appears in place of it; the animal man disapears, but re-appears as a spiritual'man.
Source text: iapsop.comThe Philosophical JournalThis reminds us of a very appropriate item by Mrs. Lucy A. Mallory, which reads thus: …
Life is continually changing its garments (forms).
… the animal man disappears, but reappears as …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The World's Advance-Thought (Portland, Oregon), vol. XIV, New Series, no. 12, January-February 1902: an unsigned editorial paragraph; reprinted as "a very appropriate item by Mrs. Lucy A. Mallory" in the Philosophical Journal (San Francisco), vol. 39, March 1902, WAT p. 180, after the editorial note on "Occult Truths".
Close to the first four sentences: "garments (forms)" becomes "внешность" (outward appearance); Tolstoy leaves out the sentence on the food we eat reappearing in the flesh, and stops before "Ignorance imagines that Life is merely local...". The journal prints the paragraph unsigned; the Philosophical Journal, reprinting it a month later, calls it "a very appropriate item by Mrs. Lucy A. Mallory", so Tolstoy's attribution stands. Mallory's own words are printed here, with the first sentence and "the animal man disappears, but reappears as" taken from the Philosophical Journal reprint (the journal itself misprints "disapears") and the rest from the journal.
Translation note. Tolstoy kept the author’s words closely, so the author’s own English is printed here (ruling 1); Tolstoy’s Russian, translated, is in the source panel.
3. Что такое желудь, как не дуб, лишенный своих ветвей, листьев, ствола, корней, т. е. всех форм, всех особенностей, но который сосредоточен в своей сущности, в своей производительной силе, который вновь может завоевать всё, что она отбросила? Это обеднение, стало быть, есть только внешнее сокращение. Возвратиться к своей вечности — это-то и значит умереть. Умереть значит не уничтожиться, но возвратиться к своей потенциальности.
3. What is an acorn but an oak stripped of its branches, leaves, trunk, and roots, that is, of all its forms, all its particular features, yet gathered into its essence, into its productive force, which can win back again all that it has cast off? This impoverishment, then, is only an outward contraction. To return to one’s eternity — that is just what it means to die. To die is not to be annihilated, but to return to one’s potentiality.
From Fragments d'un journal intime · close to the original .
Original · FrenchQu'est-ce que le gland sinon le chêne qui a perdu ses branches, ses feuilles, son tronc et ses racines, c'est-à-dire tous ses appareils, ses formes, ses particularités, mais qui s'est concentré dans son essence, dans sa force figurative qui peut tout reconquérir? Cet appauvrissement n'est donc qu'une réduction superficielle. Rentrer dans son éternité, c'est bien mourir, mais non pas être anéanti ; c'est redevenir virtuel.
Source text: archive.orgIn English · Mrs. Humphry Ward, 1885What is the acorn but the oak which has lost its branches, its leaves, its trunk, and its roots--that is to say, all its apparatus, its forms, its particularities--but which is still present in concentration, in essence, in a force which contains the possibility of complete revival? This impoverishment, then, is only superficially a loss, a reduction.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Fragments d'un journal intime, Journal, 9 septembre 1880; Ward's translation, September 9, 1880.
A close translation of the French, sentence by sentence. «Force figurative» becomes «производительная сила», «redevenir virtuel» «возвратиться к своей потенциальности»; Amiel's single closing sentence is split in two («Умереть значит не уничтожиться…»). Tolstoy follows the French, not Ward, whose English paraphrases the last sentence.
4. Разве мы не воскресли уж однажды из того состояния, в котором мы о настоящем знали меньше, чем в настоящем знаем о будущем. Как наше предшествующее состояние относится к теперешнему, так теперешнее относится к будущему.
4. Surely we have already risen once before from that state in which we knew less about the present than we now know about the future. As our former state is to our present one, so our present is to the future one.
From Vermischte Schriften, vol. I · close to the original .
Original · GermanSind wir nicht ſchon einmal aufer— ſtanden? Gewiß, aus einem Zuſtande, in welchem wir weniger von dem gegen— waͤrtigen wußten, als wir in dem ge— genwaͤrtigen von dem zukuͤnftigen wiſſen.
Wie ſich unſer voriger Zuſtand zu dem jetzi⸗ gen verhaͤlt, ſo der jetzige zum kuͤnftigen.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Vermischte Schriften, vol. I (Göttingen 1800), Bemerkungen vermischten Inhalts, 1: Philosophische Bemerkungen (Tolstoy's listed source was Lichtenberg's Ausgewählte Schriften, ed. E. Reichel, Leipzig 1879), Vermischte Schriften I, pp. 163-164.
Both sentences, closely; Tolstoy drops the "Certainly" with which Lichtenberg answers his own question. The archive.org copy of Reichel's 1879 selection (ausgewhlteschr00lich) is a mis-scan of another book, so the 1800 edition stands in for it.
5. Неужели тебя страшит перемена? Ведь ничто на свете не делается без перемены. Нельзя согреть воды без того, чтобы не совершилось превращение с дровами; питание невозможно без изменения пищи. Вся мировая жизнь есть не что иное, как перемена. Пойми, что ожидающее тебя превращение имеет такой же точно смысл, что оно необходимо по самой природе вещей. Надо заботиться об одном, как бы не сделать чего-нибудь противного истинной природе человеческой, и поступать во всем так, как она укажет.
5. Can change really frighten you? Why, nothing in the world is done without change. You cannot heat water without the firewood undergoing a transformation; nourishment is impossible without the food being changed. The whole life of the world is nothing but change. Understand that the transformation awaiting you has exactly the same meaning: it is necessary by the very nature of things. You must take care for one thing only: not to do anything contrary to true human nature, and to act in all things as it directs.
From Meditations · joined by Tolstoy from several places .
Original · Ancient GreekΦοβεῖταί τις μεταβολήν; τί γὰρ δύναται χωρὶς μεταβολῆς γενέσθαι, τί δὲ φίλτερον ἢ οἰκειότερον τῇ τῶν ὅλων φύσει; σὺ δὲ αὐτὸς λούσασθαι δύνασαι, ἐὰν μὴ τὰ ξύλα μεταβάλῃ; τραφῆναι δὲ δύνασαι, ἐὰν μὴ τὰ ἐδώδιμα μεταβάλῃ;
… οὐχ ὁρᾷς οὖν ὅτι καὶ αὐτὸ τὸ σὲ μεταβαλεῖν ὅμοιόν ἐστι καὶ ὁμοίως ἀναγκαῖον τῇ τῶν ὅλων φύσει;
Ἐμὲ ἓν μόνον περισπᾷ, μή τι αὐτὸς ποιήσω, ὃ ἡ κατασκευὴ τοῦ ἀνθρώπου οὐ θέλει ἢ ὡς οὐ θέλει ἢ ὃ νῦν οὐ θέλει.
Source text: raw.githubusercontent.comIn English · George Long, 1862Is any man afraid of change? Why, what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? and canst thou be nourished, unless the food undergoes a change?
Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature?
One thing only troubles me, lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Meditations, VII.18 + VII.20.
VII.18 almost entire, then the closing sentence from VII.20. Marcus's bath (the wood must change to heat it) becomes heating water; 'what is more pleasing to the nature of the whole' becomes the flat statement 'all the life of the world is nothing but change'; 'for thyself to change' is made explicit as 'the change that awaits you' (death). VII.20's worry ('one thing only troubles me, lest I do what the constitution of man does not allow') is turned into a precept: take care only not to act against true human nature, and do in all things as it directs.
6. Всё в мире растет, цветет и возвращается к своему корню. Возвращение к своему корню означает успокоение, согласное с природой. Согласное с природой означает вечное; поэтому разрушение тела не заключает в себе никакой опасности.
6. Everything in the world grows, blossoms, and returns to its root. Returning to the root means repose in accord with nature. To be in accord with nature is to be eternal; therefore the destruction of the body holds no danger whatever.
From Tao Te Ching · shortened by Tolstoy .
What Tolstoy read · Paul Carus, Lao-Tze's Tao-Teh-King, Chinese-EnglishNow they bloom in bloom, but each one homeward returneth to its root.
Returning to the root means rest. It signifies the return according to destiny. Return according to destiny means the eternal.
Thus the decay of the body implies no danger.
Source text: archive.orgIn English · James Legge, 1891When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness; and that stillness may be called a reporting that they have fulfilled their appointed end.
The report of that fulfilment is the regular, unchanging rule.
Possessed of the Tao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.
Source text: gutenberg.orgTolstoy’s own version · «Мысли мудрых людей на каждый день»Всё в мире растет, цветет и возвращается к своему корню. Возвращение к своему корню означает успокоение, согласие с природой. Согласное с природой означает вечное; поэтому разрушение тела не заключает в себе никакой опасности.
Dr. Paul Carus, «Lao-Tze’s-Teh-King» Chinese-English, The Open Court Publish C°, Chicago, 1898; …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Tao Te Ching, ch. 16.
Translated from Carus: 'Now they bloom in bloom, but each one homeward returneth to its root. Returning to the root means rest. It signifies the return according to destiny. Return according to destiny means the eternal ... Thus the decay of the body implies no danger.' Tolstoy renders Carus's 'return according to destiny' (復命) as 'accord with nature' and keeps his last sentence word for word; the middle of the chapter (knowing the eternal is enlightenment, comprehensive, royal, heavenly, Reason) is dropped. The same text is repeated on December 24 (12-24.7).
Смерть есть изменение той формы, с которой соединен наш дух. Не надо смешивать форму с тем, что соединено с ней.
Death is a change in the form to which our spirit is joined. We must not confuse the form with what is joined to it.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/december/7